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Extra resources for Popular Religious Movements and Heterodox Sects in Chinese History (China Studies, 3)

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Wudi aspired for a climax of his imperial and personal fulfilment, while Aidi hoped for relief from his personal and imperial malaise. Gan Zhongke and his followers offered their book as a remedy to save the emperor and the dynasty. In this sense the book was a promise of salvation. The cult of Xi Wangmu (3 BCE) Two years after emperor Aidi’s attempt to change the fate of the dynasty there was an incident that shows that the hope for salvation was not restricted to the ruling family. 18 After a great drought in spring the people started processions and offerings in honour of the goddess.

Robert P. C. D. 220, edited by Denis Twitchett and Michael Loewe (The Cambridge History of China; 1), Cambridge: Cambridge University Press, 1986, pp. 747–766. 4 Cf. John B. Henderson, Scripture, canon, and commentary. A comparison of Confucian and Western exegesis, Princeton: Princeton University Press, 1991, pp. 27 f. 18 CHAPTER ONE notoriously anti-Confucian dynasty, the Confucian canon had to be restituted from the different versions that had survived the literary inquisition of the Qin. It was in that context that the controversy between the New Text and the Old Text schools occurred, the latter claiming to be in possession of some older parts of the canonical writings.

And even the use of books of supernatural origin is a feature that we have met already in the circles of the fangshi a century before Gan Zhongke. The main difference between the events at the courts of Wudi and Aidi was that Wudi was a vigorous emperor who believed that he was predestined to become the expected saint ruler. Aidi, on 16 Hanshu, j. 75, p. 3192. Gan Zhongke declared on the basis of his scripture: “The house of Han is facing a closing period of the cosmos (tiandi zhi da zhong ʕ . ) and must have its mandate renewed by Heaven.

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