signs of power: talismanic writing in chinese buddhism
Post on 03-Jan-2017
Embed Size (px)
Signs of Power: TalismanicWriting in Chinese Buddhism
The Harvard community has made thisarticle openly available. Please share howthis access benefits you. Your story matters
Citation Robson, James. 2008. Signs of power: talismanic writing in ChineseBuddhism. History of Religions 48(2): 130-169.
Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:11315419
2008 by The University of Chicago. All rights reserved.0018-2710/2008/4802-0003$10.00
S I G NS O F P OW E R : TA L I S M A N IC W R I TI NG I N C H I N E S E BU DDH I S M
Throughout much of the ancient world talismans or amulets written in anesoteric script were worn or ingested in order to repel the demonic and
impel the desired.
Talismans and other objectssuch as bowls or piecesof metalemblazoned with either legible or illegible talismanic script arewell known to scholars of the ancient Mediterranean world. It is unclear,however, precisely when tablets with writing that is backwards, scrambled,or otherwise unintelligible began to appear in the ancient world, but by
There is an increasingly large body of material on these topics, but see, among others,
Theodor H. Gaster, Amulets and Talismans, in
Hidden Truths: Magic Alchemy and theOccult
, ed. Lawrence E. Sullivan (New York: Macmillan, 1987), 14547; and Don C.Skemer,
Binding Words: Textual Amulets in the Middle Ages
(University Park: PennsylvaniaState University Press, 2006). On the comparative context of using esoteric script as mediumfor communication with the realm of spirits, see John G. Gager, ed.,
Curse Tablets and BindingSpells from the Ancient World
(Oxford: Oxford University Press, 1992), 910; ChristopherA. Faraone and Dirk Obbink, eds.,
Magika Hiera: Ancient Greek Magic and Religion
(Oxford:Oxford University Press, 1991); and Stanley J. Tambiah, The Magical Power of Words,
3 (1968): 177206.
Much of the research reflected in this article was initially presented at the Tantra andDaoism conference at Boston University in 2002, at the International Association of Bud-dhist Studies meeting in Thailand in 2002, at McMaster University in 2003, at the Manipu-lating Magic: Sages, Sorcerers and Scholars conference at Yale University in 2005, and atthe Knowledge and Belief symposium at the Stanford University Humanities Center in2005. I would like to thank all of the commentators and participants in those events for theircritical feedback and suggestions.
History of Religions
the late Roman period (fourth to fifth century CE) a mystical form of writ-ing is attested on
curse tablets and binding spells.
Amuletsand incantation bowls with magical characters or signs appear with reg-ularity in Jewish magic and are found in Palestinian amulets, Samaritanamulets, and European Jewish magical texts, and they have found theirway into Christian magical handbooks as well.
Within the Islamic tra-dition prayer bowls are inscribed with
verses that empower thewater that is poured into the bowls and imbibed by the sick. There are alsoIslamic divination bowls, and talismanic shirts and mirrors that have eso-teric diagrams composed of numbers, letters, and illegible signs.
Texts and objects that include an esoteric or illegible form of writing arealso found in East Asia, where they have been employed in a variety of re-ligious contexts, including within Daoism, popular religion, anddespitemuch writing to the contrarywithin Buddhism. Indeed, there is a largecorpus of Buddhist manuscripts in which, like the Greek magical papyridiscussed by Jonathan Z. Smith, the chief ritual activity . . . appears tobe
the act of writing itself
. Alongside the evident concern for the accuratetransmission of a professional literature marked, among other features, byscribal glosses and annotations, is an overwhelming belief in the efficacyof writing, especially in the recipes that focus on the fashioning of amuletsand phylacteries.
Whereas talismans in the Greek and other contexts ofthe ancient world have received significant scholarly attention, it is to an oftoverlooked collection of Buddhist talismans that are empowered by a formof writing that appears illegiblewhat Bronislaw Malinowski referred toas having a coefficient of weirdness in the context of Trobriand Islandword magicthat I want to direct my thoughts in the words that follow.
Curse Tablets and Binding Spells from the Ancient World
; and Christopher A.Faraone, The Agonistic Context of Early Greek Binding Spells, in Farraone and Obbink,
Magika Hiera: Ancient Greek Magic and Religion
Lawrence H. Schiffman and Michael D. Swartz,
Hebrew and Aramaic Incantation Textsfrom the Cairo Genizah: Selected Texts from Taylor-Schechter Box K1
(Sheffield: JSOT Press,1992), 44. See also the two volumes by Joseph Naveh and Shaul Shaked entitled
Amulets andMagic Bowls: Aramaic Incantations of Late Antiquity
(Jerusalem: Magnes Press, 1985) and
Magic Spells and Formulae: Aramaic Incantations of Late Antiquity
(Jerusalem: MagnesPress, 1993).
lk Bates, The Use of Calligraphy on Three Dimensional Objects: The Case ofMagic Prayer Bowls, in
Brocade of the Pen: The Art of Islamic Writing
, ed. Carol GarrettFisher (East Lansing: Michigan State University, 1991), 5561.
Jonathan Z. Smith, Trading Places, in
Relating Religion: Essays in the Study of Religion
(Chicago: University of Chicago Press, 2004), 226. See also David Frankfurter, The Magicof Writing and the Writing of Magic: The Power of the Word in Egyptian and Greek Tra-ditions,
21 (1994): 179221.
See the sections entitled The Meaning of Meaningless Words and Coefficient ofWeirdness in the Language of Magic, in Bronislaw Malinowski,
, vol. 8,
Coral Gardens and Their Magic
(London: Routledge, 2002), 21323. StanleyTambiah has also considered how in Sinhalese ritual a kind of sacred oral language is often
Signs of Power
While doing fieldwork in China some years ago, I entered a shrinelocated on the summit of a mountain and saw that there was a smallwooden table that had a candle and various writing implements. When Ihad earlier visited the same site, a Daoist priest was sitting at the tablewriting and selling talismans to long lines of devotees. On a more recentvisit, however, I saw that the same table was now staffed by a Buddhistmonk writing out the same talismans for an equally long line of pilgrims.Those talismans (on red or yellow paper with black or red writing) arethought to provide practical benefits like knowledge and wisdom (
), elevation of status and rank ( luwei gaosheng ), and success in school ( xueye chengjiu ). Thestyle and function of those talismans are similar to the style and functionof present-day talismans available for purchase at other sites in China, attemples and shrines throughout Japan (such as
or omamori ), and even in Chinese diaspora communities in Thailand andMalaysia.
At first sight, the scene of a Buddhist monk writing what looked likepopular or Daoist talismans was striking and raised a number of questions.Was there historical precedent for Buddhists writing and employing talis-mans? Resisting the temptation to explain away this practice as merely aform of contemporary Chinese popular religiosity that tends to mix andmatch various elements of Buddhism, Daoism, and Confucianism, whatsome have decried as a form of degenerative syncretism, I instead de-
On talismans and their relation to worldly benefits (
) in Japan; see IanReader and George J. Tanabe Jr.,
Practically Religious: Worldly Benefits and the Common Re-ligion of Japan
(Honolulu: University of Hawaii Press, 1998). For a comprehensive surveyof esoteric talismans in Asia, see Ogata T
ru , Sakade Yoshinobu , andYoritomi Motohiro , eds., D o ky o teki mikky o teki hekija jubutsu no ch o sa kenky u (Tokyo: Biingu Netto Puresu, 2005); and the workon spells and talismans by Sawada Mizuho !" entitled Ch u goku no juh o #$ (Tokyo: Hirakawa shuppansha, 1984). On the popular role of Chinese charms and talismansin contemporary Singapore and Malaysia, see Marjorie Topley, Paper Charms, and PrayerSheets as Adjuncts to Chinese Worship,
Journal of the Malayan Branch of the Royal AsiaticSociety
26 (1953): 6384.
employed rather than normal everyday lang