The Ming Prince and Daoism: Institutional Patronage of an Elite by Richard G. Wang (review)

Abstract

format for bibliographical references, and other minor defects. Several footnotes seem to have been hurriedly copy-edited or distractedly proofread.11 A key to eight abbreviations (p. 293) precedes a list of contributors from which Hsieh Tsung-Hui is absent (p. 295). Finally, in lieu of a much-needed index, only a glossary of Taoist sources is provided (pp. 297–300). GRÉGOIRE ESPESSET Centre de recherche sur les civilisations de l’Asie orientale (CRCAO), Paris RICHARD G. WANG, The Ming Prince and Daoism: Institutional Patronage of an Elite. New York: Oxford University Press, 2012. xxx, 301 pp. US$74 (hb). ISBN 978-0-19-967768-7 In addition to being an excellent contribution to the social and cultural history of Daoism, this book clearly is a labor of love. Having been underway for some ten years, the underlying historical research is astonishing in its sheer magnitude and meticulousness. Its account of the Ming princely institution in its relation to the Daoism of this seriously understudied period in the history of Chinese religion is exceptional in its approach and truly impressive. Anybody interested in the social history of Daoism will find the reading extremely rewarding, and the book without question will find a permanent place as a reference work on the shelves of scholars in the field of Daoist studies. The style and method of the book are those of the social historian, and the presentation of the materials is extremely systematic and exhaustive. However, the paucity of standard historical documents concerning princely institutions has dictated the use of a much wider range of sources for this topic. In the words of the author: ‘‘once we have exhausted conventional historical sources, we then must make thorough use of epigraphy, collected literary works, local gazetteers, archaeological reports, Daoist canonical texts, anecdotal literature, and critical bibliography in order to understand local societies and Daoism’’ (p. xxix). The distinct quality of Wang’s research is his mastery of this wide range of sources which helps to explain the high quality of the work. After an expert overview of the changing social and political roles of Ming princes in chapter 1, the book offers six chapters on different aspects of the engagement with Daoism by these princes and their relatives and by descendants in branch princely establishments throughout the dynasty (often delving also into sources concerning the continuation of these cultural patterns in the subsequent Qing dynasty). The themes are the following: 11 For instance: ‘‘See the discussion below, p. ??’’ [sic.] (p. 25, n. 8); ‘‘a type of document which identifies and [sic.] individual [. . . ] then sets our [sic.] a record of their [sic.] accomplishments’’ (p. 25, n. 9); footnotes 13 (p. 28) and 19 (p. 233) not set in reduced-size font as observed elsewhere; a doubled ‘‘Lü Pengzhi’’ (p. 56, n. 47); an interpolated ‘‘Song.’’ (p. 70, n. 89); ‘‘the prominent ritualist of XXX’s [sic.] court’’ (p. 115, n. 15); numerical reference marks 19–21 not in superscript (p. 117); English paper with footnotes 9–12 (pp. 195–96), 22–24, and 26–27 (pp. 205–206) entirely in Chinese, etc. BOOK REVIEWS 185 N Chapter 2: The performance of state ritual on the local level, carried out primarily by the Daoist priests of the Abbey of Divine Music, Shenyue guan 神 樂觀, the local counterpart of the institution by the same name in the capital, under the Ministry of Rites, Libu 禮部. N Chapter 3: The performance of specifically Daoist rituals such as retreats (zhai 齋) and offering ceremonies (jiao 醮) in the local communities and temples sponsored by princes. N Chapter 4: Personal cultivation of both outer and inner alchemy and the publication of a large variety of books, often on such topics. N Chapter 5: The patronage of temples, despite that being circumscribed by the institution of ‘‘restrictions toward princes’’ (fanjin 藩禁) which, since mid-Ming, limited all princely activities to the locale of the fief while also excluding all involvement in power politics or access to civil examinations. N Chapter 6: The Daoist writings of the princes and their participation in ‘‘literary societies’’ (she 社) which, in terms of social status, were typically considered beneath the literary circles of elite Confucian scholar-officials. N Chapter...