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DAOSH U                          3 2 9

              continue to participate in modern *Quanzhen liturgy, on a basis comparable to
              that of men. In modern Zhengyi lineages, however, "hereditary tao-shih (daoshi)
              are always men" (Schipper 1993, 58). Also, the sociopolitical marginalization
              of Taoism in late imperial times led to a decline in the number of daoshi who
              participated in the cultural and intellectual activities of the educated elite. In
              Tang times, many daoshi  were highly educated, composed a wide range of
              scholarly and literary secular and religious works, and were often honored by
              rulers and TU 1fffl scholars/ officials alike (Kirkland 1986a). In modern times, the
              ideal of daoshi  as  members of the sociocultural elite endures:  "The tao-shih
              belong to the lettered class; they are minor notables" (Schipper 1993, 57).  But
              in fact, since Qing times, truly distinguished "literati" daoshi have been few, for
              the antagonism toward Taoism of some imperial regimes, and of Cheng-Zhu
              ;j'j\ 71\:  Neo-Confucians, drove centuries of intellectuals away from the Taoist
              priesthood. Further research into the many historical dimensions of the Taoist
              priesth?od will help correct lingering misunderstandings.

                                                                Russell KIRKLAND
              W  Asano Haruji 1994; Chen Guofu 1963, 258- 59; Dean 1993; Kohn 1997a; Kohn
              2000a;  Lagerwey 1987b;  Lagerwey 1987C; Lagerwey 1987d; Ozaki Masaharu
              1986b;  Reiter 1998;  Robinet 1990a; Sakai Tadao and Fukui Fumimasa 1983,
              20-25; Schipper 1985C; Schipper 1985e; Schipper 1993, 55-60

              * daozhang; INITIATION; LU; ORDINATION  AND  PRIESTHOOD


                                           Daoshu




                                        Pivot of the Dao


              The Daoshu is a large compendium of texts dealing with *neidan (inner alchemy)
              and *yangsheng (Nourishing Life) theory and techniques, compiled by the
              scholar-official Zeng Zao 'i!I t@  (?- 1I55). The author, who came from Jinjiang
              ~jI (Fujian), was appointed Secretarial Court Gentleman (shangshu lang  r~
              ill ~~) during the reign of Song Gaozong (r. 1127-62) and served as Compiler
              (xiuzhuan f~ nil)  of the Imperial Archives.  Two years before his death, he
              became prefect of Luzhou IHI'I  (Jiangxi) and Compiler of the Pavilion for
              Aiding Learning (You wen dian ;tJxJ,1!:), a section of the imperial library.
                 Zeng Zao is  mainly known for his literary works. Besides collections of
              poetry and lyrics, these include the Leishuo  ~~ (Classified Accounts; 1136),
              which consists of an anthology of stories, novelettes and excerpts drawn
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