A Study On The Transference Of Evil Magic In The Pre-qin And Qin-Han Periods

The transference of evil magic is of characteristic in ancient China. Scholars, however, limited by historical materials or perspectives, don’t make comprehensive research on that issue even though they have paid attention to existence of the transference of evil magic. Under such circumstances, the political issues relating to the transference of evil magic are scarcely focused so that these issues are laid aside after preliminary study or unsolved because of dispute. Therefore, by taking the transference of evil magic as a clue, it is comprehensively arranged, and especially, the political issue that is closely related to that magic is also investigated. We try to reveal development status of the transference of evil magic and explore political thoughts that have influence on magic. This dissertation is divided into five chapters as followed:The first chapter comprehensively sorts out the transference of evil magic in the pre-Qin and Qin and Han periods. The law of similarity of sympathetic magic is confirmed to be theoretical basis of the transference of evil magic through illustration of the principles that the transference of evil magic is based on. The transference of evil magic in this period is reorganized from three aspects, which range from the transference of disease magic in historical materials, the transference of evil magic in bamboo-wooden slips and silk manuscripts to the transference of ghost and fault. On the basis of that, features of the transference of evil magic of the pre-Qin and Han periods are concluded.The second chapter discusses underlying meaning of“undertaking disaster instead of monarch”by Dian Shi(甸师,the farming official)recorded in The Rites of Zhou.By analysis of the meaning of Sheng(眚),ShengZai(眚灾),ZaiSheng(灾眚),it indicates that ShengZai emphasizes gods and ghosts bring disaster to monarch because grain supplied by Dian Shi is not fragrant.By investigation on the logical relationship between ShuJi(黍稷)and XinXiang(馨香),it can be found that there is no causal link between“grain not fragrant”and“gods and ghosts unsatisfied with monarch”,and the true reason that gods and ghosts don’t receive sacrifices is that monarch is lack of virtue.“Undertaking disaster instead of monarch”is in the form of“transferring faults to himself”by Dian Shi to conceal and glorify deceased monarch without virtue.The third chapter focuses on secret supplicator who specializes in the transference of evil magic. The origin and development of transfer magic that secret supplicator exercises is deeply studied. The changing of political thought and rule policy in the Qin and Han periods is also examined by the rise and fall of secret supplicator. For protection of his own benefit, emperor Qinshihuang orders secret supplicator “transference of faults to subordinates” when disasters occur. It is the application of the transference of evil magic, which accords with original intention of that witchcraft from form to motive. However it reflects emperor Qinshihuang is unwilling to take responsibility, which is not match with expectation of virtue and political demand of cherishing people for monarch since the Spring and Autumn period. The rulers of the early Western Han Dynasty focus on eliminating maladministration of the Qin Dynasty. Emperor Wen of the Han Dynasty therefore regards secret supplicator as a symbol of immoral emperor, and finally abolishes it. The rise and fall of secret supplicator shows the great differences in the rule method and rule thought between the Qin and Han rules, which is the fundamental reason why existing time of secret supplicator is so short.The fourth chapter investigates the relationship between the transference of evil magic and “forbid wizard to sacrifice on the road”. From the debate between Wen Ying and Yan Shigu on the objects from which “forbid wizard to sacrifice on the road” bans, sacrifice types occurred on the road are examined, it shows that “forbid wizard to sacrifice on the road” not only prohibit the transference of evil magic, but also all the sacrifice carrying out on the road except those state allows. Emperor Wu of the Han Dynasty declares the ban in the case that moralizing and demonstration of right custom has little effect. This is the first time that the Western Han Dynasty has ever crack down old customs, which intend to rectify custom, regulate social order and stabilize domination.The five chapter probe into the transference of evil magic’s impact on government decrees. The decree of self-accusation for disasters applies the form of “transferring faults to oneself” in the transference of evil magic and inherits its expression. When in face of disasters, emperor Wen of the Han Dynasty would rather undertake consequence of disaster than remove disaster to others. Comparing to traditional self-accusation behaviors, the decree of self-accusation, which contains some measure to appease people as well as representing ruler’s spirit of responsibility, is more beneficial to stabilization of domination. The decree of self-accusation, which is the unity of self-accusation spirit and pragmatic policy, not only relieves the civil unrest caused by disasters, but also has some impacts on conduct of officials.