Английская Википедия:Chinese gods and immortals

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Файл:Buddhist, Daoist, and Folk Deities from the Water-Land Ritual.jpg
Qing dynasty Water and Land Ritual painting (Шаблон:Lang) of Buddhist, Daoist, and Folk Deities.
Файл:成山头 - altar-fountain complex with statues of various Chinese gods in Weihai, Shandong.jpg
A complex of deities at an outdoor fountain-altar with incense burners at a pilgrimage area in Weihai, Shandong. At the centre stands Mazu, surrounded by the four Dragon Gods (Шаблон:Lang) and various lesser deities. Distant behind Mazu stands the Sun Goddess (Шаблон:Lang).

Шаблон:Chinese folk religion Chinese gods and immortals are beings in various Chinese religions seen in a variety of ways and mythological contexts.

Many are worshiped as deities because traditional Chinese religion is polytheistic, stemming from a pantheistic view that divinity is inherent in the world.Шаблон:Sfnb

The gods are energies or principles revealing, imitating, and propagating the way of heaven (Шаблон:Lang, Tian),[1] which is the supreme godhead manifesting in the northern culmen of the starry vault of the skies and its order.Шаблон:Citation needed Many gods are ancestors or men who became deities for their heavenly achievements. Most gods are also identified with stars and constellations.Шаблон:Sfnb Ancestors are regarded as the equivalent of Heaven within human society,Шаблон:Sfnb and therefore, as the means of connecting back to Heaven, which is the "utmost ancestral father" (Шаблон:Lang, Шаблон:Lang).Шаблон:Sfnb

There are a variety of immortals in Chinese thought, and one major type is the xian, which is thought in some religious Taoism movements to be a human given long or infinite life. Gods are innumerable, as every phenomenon has or is one or more gods, and they are organised in a complex celestial hierarchy.[2] Besides the traditional worship of these entities, Chinese folk religion, Chinese Buddhism, Confucianism, Taoism, and formal thinkers in general give theological interpretations affirming a monistic essence of divinity.Шаблон:Sfnb

Overview

"Polytheism" and "monotheism" are categories derived from Western religion and do not fit Chinese religion, which has never conceived the two things as opposites.Шаблон:Sfnb Tian bridges the gap between supernatural phenomena and many kinds of beings, giving them a single source from spiritual energy in some Chinese belief systems.[1] However, there is a significant belief in Taoism which differentiates tian from the forces of earth and water, which are held to be equally powerful.[3]

Since all gods are considered manifestations of (Шаблон:Lang), the "power" or pneuma of Heaven, in some views of tian, some scholars have employed the term "polypneumatism" or "(poly)pneumatolatry", first coined by Walter Medhurst (1796–1857), to describe the practice of Chinese polytheism.Шаблон:Sfnb Some Taoists consider deities the manifestation of the Tao.Шаблон:Citation needed

In the theology of the classic texts and Confucianism, "Heaven is the lord of the hundreds of deities".Шаблон:Sfnb

Modern Confucian theology sometimes compares them to substantial forms or entelechies (inner purposes) as described by Leibniz as a force that generates all types of beings, so that "even mountains and rivers are worshipped as something capable of enjoying sacrificial offerings".Шаблон:Sfnb

Unlike in Hinduism, the deification of historical persons and ancestors is not traditionally the duty of Confucians or Taoists.Шаблон:Clarification needed Rather, it depends on the choices of common people; persons are deified when they have made extraordinary deeds and have left an efficacious legacy. Yet, Confucians and Taoists traditionally may demand that state honours be granted to a particular deity. Each deity has a cult centre and ancestral temple where he or she, or the parents, lived their mortal life. There are frequently disputes over which is the original place and source temple of the cult of a deity.Шаблон:Sfnb

God of Heaven

Файл:Precessional north pole (Běijí 北极) in α Ursae Minoris, drawing a wàn 卍 in the four phases of time.svg
Like other symbols such as the sauwastika,Шаблон:Sfnb Шаблон:Zhi in Chinese, the Mesopotamian dingir or anu Шаблон:Lang-akk,[4] and also the Chinese Шаблон:Zhi (in Shang script represented by a graph resembling the cross potent ☩),Шаблон:Sfnb Tian refers to the northern celestial pole (Шаблон:Zhi), the pivot and the vault of the sky with its spinning constellations.Шаблон:Sfnb Here is an approximate representation of the Шаблон:Zhp.[5] or Шаблон:Zhp[6] as the precessional north celestial pole, with α Ursae Minoris as the pole star, with the spinning Chariot constellations in the four phases of time. According to Reza Assasi's theories, the Шаблон:Lang may not only be centred in the current precessional pole at α Ursae Minoris, but also very near to the north ecliptic pole if Draco (Шаблон:Zhi) is conceived as one of its two beams.[7]Шаблон:Refn

Шаблон:Main article

Chinese traditional theology, which comes in different interpretations according to the classic texts, and specifically Confucian, Taoist, and other philosophical formulations,Шаблон:Sfnb is fundamentally monistic, that is to say, it sees the world and the gods who produce it as an organic whole, or cosmos.Шаблон:Sfnb The universal principle that gives origin to the world is conceived as transcendent and immanent to creation, at the same time.Шаблон:Sfnb The Chinese idea of the universal God is expressed in different ways. There are many names of God from the different sources of Chinese tradition.Шаблон:Sfnb

The radical Chinese terms for the universal God are Tian (Шаблон:Lang) and Shangdi (Шаблон:Lang, "Highest Deity") or simply, Шаблон:Transliteration (Шаблон:Lang, "Deity").Шаблон:SfnbШаблон:Sfnb There is also the concept of Шаблон:Transliteration (Шаблон:Lang, "Great Deity"). Шаблон:Transliteration is a title expressing dominance over the all-under-Heaven, that is, all things generated by Heaven and ordered by its cycles and by the stars.Шаблон:Sfnb Tian is usually translated as "Heaven", but by graphical etymology, it means "Great One" and a number of scholars relate it to the same Шаблон:Transliteration through phonetic etymology and trace their common root, through their archaic forms, respectively *Teeŋ and *Tees, to the symbols of the squared north celestial pole godhead (Шаблон:Lang, Шаблон:Transliteration).Шаблон:SfnbШаблон:Sfnb These names are combined in different ways in Chinese theological literature, often interchanged in the same paragraph, if not in the same sentence.Шаблон:Sfnb

Names of the God of Heaven

Besides Шаблон:Transliteration and Шаблон:Transliteration, other names include Yudi ("Jade Deity") and Шаблон:Transliteration ("Great Oneness") who, in mythical imagery, holds the ladle of the Big Dipper (Great Chariot), providing the movement of life to the world.Шаблон:Sfnb As the hub of the skies, the north celestial pole constellations are known, among various names, as Шаблон:Transliteration (Шаблон:Lang, "Gate of Heaven")[8] and Шаблон:Transliteration (Шаблон:Lang, "Pivot of Heaven").[9]

Other names of the God of Heaven are attested in the vast Chinese religio-philosophical literary tradition:

Tian is both transcendent and immanent, manifesting in the three forms of dominance, destiny, and nature of things. In the Wujing yiyi (Шаблон:Lang, "Different Meanings in the Five Classics"), Xu Shen explains that the designation of Heaven is quintuple:Шаблон:Sfnb

All these designations reflect a hierarchical, multiperspective experience of divinity.Шаблон:Sfnb

Lists of gods, deities and immortals

Файл:Doumu altar and statue at the Doumugong of Butterworth, Penang.jpg
Main altar and statue of Doumu inside the Temple of Doumu in Butterworth, Penang, Malaysia.
Файл:竹南五穀王.JPG
A temple dedicated to Pangu in Zhunan, Miaoli.

Many classical books have lists and hierarchies of gods and immortals, among which are the "Completed Record of Deities and Immortals" (Шаблон:Lang, Шаблон:Lang) of the Ming dynasty,Шаблон:Sfnb and the Biographies of the Deities and Immortals (Shenxian Zhuan) by Ge Hong (284–343).Шаблон:Sfnb The older Collected Biographies of the Immortals (Liexian Zhuan) also serves the same purpose.

Couplets or polarities, such as Fuxi and Nuwa, Xiwangmu and Dongwanggong, and the highest couple of Heaven and Earth, all embody yin and yang and are at once the originators and maintainers of the ordering process of space and time.Шаблон:Sfnb

Immortals, or xian, are seen as a variety of different types of beings, including the souls of virtuous Taoists,[10] gods,[10][11] zhenren,[11] and/or a type of supernatural spiritual being who understood heaven.[12] Taoists historically worshiped them the most and Chinese folk religion practitioners during the Tang dynasty also worshiped them, although there was more skepticism about the goodness, and even the existence, of xian among them.[12]

Chinese folk religion that incorporates elements of the three teachings in modern times and prior eras sometimes viewed Confucius and the Buddha as immortals or beings synonymous to them.[13]

In Taoism and Chinese folk religion, gods and xian[14] are often seen as embodiments of water.[15] Water gods and xian were often thought to ensure good grain harvests, mild weather and seas, and rivers with abundant water.[15] Some xian were thought to be humans who gained power by drinking "charmed water".[14]

Some gods were based on previously existing Taoist immortals, bodhisattvas, or historical figures.[16]

Файл:Stoneware figure of a Daoist deity.From China, Ming Dynasty, 16th century CE. The British Museum.jpg
Stoneware figure of a Daoist (Taoist) deity. From China, Ming Dynasty, 16th century CE. The British Museum

Cosmic gods

Three Patrons and Five Deities

Файл:Wufang Shangdi---Five Forms of the Supreme Deity color.svg
Wufang Shangdi (Шаблон:Lang), the order of Heaven inscribing worlds as Шаблон:Lang Шаблон:Lang, "altar", the Chinese concept equivalent to the Indian mandala. The supreme God conceptualised as the Yellow Deity, and Xuanyuan as its human form, is the heart of the universe and the other Four Deities are his emanations. The diagram is based on the Huainanzi.Шаблон:Sfnb
Файл:炎黄二帝巨型塑像正面视角.JPG
Statue and ceremonial complex of the Yellow and Red Gods in Zhengzhou, Henan.
Файл:Chiling - Sanguan Dadi Miao - P1260456.JPG
Temple of the Three Officials of Heaven in Chiling, Zhangpu, Fujian.
Файл:Tai'an Dai Miao 2015.08.13 10-17-53.jpg
Temple of the Great Deity of the Eastern Peak at Mount Tai, Tai'an, Shandong.

In mythology, Huangdi and Yandi fought a battle against each other, and Huang finally defeated Yan with the help of the Dragon (the controller of water, who is Huangdi himself).[23] This myth symbolizes the equipoise of yin and yang, here the fire of knowledge (reason and craft) and earthly stability.[23]

Yan (Шаблон:Lang) is flame, scorching fire, or an excess of it (it is important to note that graphically, it is a double Шаблон:Lang (huo, "fire").[23] As an excess of fire brings destruction to the earth, it has to be controlled by a ruling principle. Nothing is good in itself, without limits; good outcomes depend on the proportion in the composition of things and their interactions, never on extremes in absolute terms.[23] Huangdi and Yandi are complementary opposites, necessary for the existence of one another, and they are powers that exist together within the human being.

Gods of celestial and terrestrial phenomena

Файл:台南市風神廟.jpg
Temple of the Wind God in Tainan.

Gods of human virtues and crafts

Файл:Altar at the Temple of Guandi (a Chinese temple) in Osaka.jpg
Guan Yu (middle), Guan Ping (his right) and Zhou Cang (his left) at a Chinese folk religious temple in Osaka, Japan. Guandi is one of the most revered gods among Han Chinese.
Файл:Waterside Dame and attendants at the Temple in Harmony with Heaven in Luodong, Yilan, Taiwan.jpg
The Waterside Dame and her two attendants, Lin Jiuniang and Li Sanniang, at the Temple of Heavenly Harmony of the Lushan school of Red Taoism in Luodong, Yilan, Taiwan.
Файл:Deqing Yuecheng Longmu Zumiao 2013.11.16 16-15-25.jpg
Temple of the Dragon Mother in Deqing, Guangdong.
Файл:Tian Hou Temple in Qingdao.JPG
Temple of the Ancestral Mother the Queen of HeavenШаблон:Efn-lr in Qingdao, Shandong.

Some Taoist gods were thought to affect human morality and the consequences of it in certain traditions. Some Taoists beseeched gods, multiple gods, and/or pantheons to aid them in life and/or abolish their sins.[26]

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Gods of animal and vegetal life

Bixia mother goddess worship

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Файл:Demu Niangniang (Lady Mother Earth).jpg
Taiwanese wooden icon of the Queen of the Earth (Houtu).

The worship of mother goddesses for the cultivation of offspring is present all over China, but predominantly in northern provinces. There are nine main goddesses, and all of them tend to be considered as manifestations or attendant forces of a singular goddess identified variously as Bixia Yuanjun (Шаблон:Lang, "Lady of the Blue Dawn"), also known as the Шаблон:Lang (Шаблон:Lang, "Heavenly Immortal Lady") or Шаблон:Lang (Шаблон:Lang, "Lady of Mount Tai"),Шаблон:Efn-lr or also Шаблон:Lang (Шаблон:Lang,Шаблон:Sfnb "Holy Mother of the Nine Skies"Шаблон:Efn-lr)[28]Шаблон:Rp or Houtu, the goddess of the earth.Шаблон:Sfnb

Bixia herself is identified by Taoists as the more ancient goddess Xiwangmu.[29] The general Chinese term for "goddess" is Шаблон:Lang (Шаблон:Lang), and goddesses may receive many qualifying titles, including Шаблон:Lang (Шаблон:Lang, "mother"), Шаблон:Lang (Шаблон:Lang, "old mother"), Шаблон:Lang (Шаблон:Lang, "holy mother"), Шаблон:Lang (Шаблон:Lang, "lady"), Шаблон:Lang (Шаблон:Lang, "granny").

The additional eight main goddesses of fertility, reproduction, and growth are:[28]Шаблон:Rp

Altars of goddess worship are usually arranged with Bixia at the center and two goddesses at her sides, most frequently the "Lady of Eyesight" and the "Lady of Offspring".[28]Шаблон:Rp A different figure, but with the same astral connections as Bixia is the "Goddess of the Seven Stars" (Шаблон:Lang, Шаблон:Lang).Шаблон:Efn-lr

There is also the cluster of the "Holy Mothers of the Three Skies" (Шаблон:Lang, Шаблон:Lang; or Шаблон:Lang, Шаблон:Lang, "Ladies of the Three Stars"), composed of Yunxiao Guniang, Qiongxiao Guniang, and Bixiao Guniang.Шаблон:Sfnb The cult of Chenjinggu, present in southeast China, is identified by some scholars as an emanation of the northern cult of Bixia.[30]

Other goddesses worshipped in China include Шаблон:Lang (Шаблон:Lang, "Silkworm Mother") or Шаблон:Lang (Шаблон:Lang, "Silkworm Maiden"),Шаблон:Sfnb identified with Leizu (Шаблон:Lang, the wife of the Yellow Emperor), Magu (Шаблон:Lang, "Hemp Maiden"), Шаблон:Lang (Шаблон:Lang, "Goddess who Sweeps Clean"),Шаблон:Efn-lrШаблон:Sfnb Шаблон:Lang (Шаблон:Lang, "Goddess of the Three Isles"),Шаблон:Sfnb and Wusheng Laomu. The mother goddess is central in the theology of many folk religious sects.Шаблон:Sfnb

Gods of northeast China

Шаблон:See also Northeast China has clusters of deities which are peculiar to the area, deriving from the Manchu and broader Tungusic substratum of the local population. Animal deities related to shamanic practices are characteristic of the area and reflect wider Chinese cosmology. Besides the aforementioned Fox Gods (Шаблон:Lang, Húxiān), they include:Шаблон:Citation needed

Gods of Indian origin

Файл:Ch-brahma-temple.jpg
Temple of the Four-Faced God in Changhua, Taiwan.

Gods who have been adopted into Chinese religion but who have their origins in the Indian subcontinent or Hinduism:

Gods of North China and Mongolia

Gods of Folk and Local

See also

Notes

Шаблон:Reflist

Notes about the deities and their names

Шаблон:Notelist-lr

References

Citations

Шаблон:Reflist

Sources

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Шаблон:Refend Шаблон:Chinese mythology