Page 725 - The Encyclopedia of Taoism v1_A-L
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L1SHI  ZHENXIAN  TIDAO  TONGJIAN


                   Lady Unshui has long been renowned for her ritual powers, and remains a
                patron deity of spirit-mediums (wu m.;jitong ~Lj! or *tang-ki in Southern Min
                dialect) and ritual masters (*fashi) in Fujian and Taiwan. She is also worshipped
                along with Li Sanniang*  :': ~R (Third Damsel U) and Un Jiuniang ** )U~
                (Ninth Damsel Un; sometimes considered to be *Mazu) as one of the Three
                Matrons (Sannai furen .=JY1 X A), the matriarchs of the Lushan branch of
                Taoism. Ritual masters of this movement don skirts when performing their
                rites. To this day, Chinese and Taiwanese women worship her as a deity who
                can protect them during pregnancy and childbirth, and she is  also invoked
                during rites to protect children (Baptandier-Berthier 1994).

                                                                      PaulR. KATZ
                m Baptandier 1996; Berthier 1988; Chen Minhui 1988; Lo Vivienne 1993; Wang
                Fang and Jin Chongliu 1994; Wu Gangji 1994; Xu Xiaowang 1993, 329-48; Ye
                Mingsheng and Yuan Hongliang 1996
                * HAGIOGRAPHY; TAOISM  AND  POPULAR  RELIGION



                                    Lishi zhenxian tidao tongjian




                           Comprehensive Mirror of Perfected Immortals and
                            Those Who Embodied the Dao through the Ages


                The Lishi zhenxian tidao tongjian (CT 296) is  an enormous compendium
                of immortals' biographies compiled by Zhao Daoyi mUg ~ (£1.  1294-1307)
                who came from Fuyun shan i¥-~ ill  (Zhejiang). It is divided into fifty-three
                chapters with over 900 biographies and inspired two additional collections,
                Lishi zhenxian tidao tongjian xubian ~i"i t.~  (Supplementary Chapters; CT 297)
                in five chapters and Lishi zhenxian tidao tongjian houji f~ * (Later Collection;
                CT 298) in six chapters. The latter two collections are likely not be from
                Zhao's hand-his name may have been attached to them as  a pious act of
                reverence to the original-as they appear to date from about a century after
                the original compendium. The compendium includes an undated preface by
                Zhao in which he notes his use of the *Hunyuan shengji (Saintly Chronicle
                of Chaotic Origin) by Xie  Shouhao ~Vf i~ii  (1134-1212),  a kind of history of
                the operations of the Dao in the human realm. It should also be noted that
                the Lishi zhenxian tidao tongjian was compiled in an era that saw other grand
                attempts at comprehensive history, both sacred and secular, as well as other
                monumental anthologies.
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