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DAOZHANG                          351

               on Mount Longhu (*Longhu shan, Jiangxi). In Taiwan, however, because of
               the distance from the Celestial Master headquarters, few priests received their
               registers directly, and ordination took the form of a ceremony in which autho-
               rization was obtained from the Jade Sovereign (*Yuhuang). This changed in
               1949, when *Zhang Enpu, the sixty-third Celestial Master, left Mount Longhu
               and later settled in Taipei (Taiwan).  Since then, those receiving the registers
               from the Celestial Master in person have increased. At the same time, there
               are others who become daozhang without following the established custom,
               which is one reason for the remarkable rise in the number of daozhang in
               recent times.
                  Although the daozhang in Taiwan traditionally followed their calling along
               hereditary lines, the majority of daozhang in present-day Taiwan have  not
               inherited their positions. Their residences serve as ritual spaces in which they
               perform minor rites and ceremonies for clients, and daily morning services in
               front of the enshrined deities. The necessary scriptures, ritual texts, paintings,
               ritual implements, musical instruments, and vestments are also kept in their
               homes. When a client requests a major ritual, the daozhang calls upon his col-
               leagues and musicians to form a troupe, and takes charge of its performance at
               the client's home or at a shrine. He functions then as the high priest (gaogong
               if;5::0J),  and as  such must memorize the invocations that only he can chant,
               and the actions and meditations that only he can perform. Books called *mijue
               (,secret instructions") contain the knowledge that he must acquire. Addition-
               ally, the daozhang must prepare the documents required during rituals, using
               the examples found in the handbooks called wenjian )c~ ("writing models")
               that they receive from their masters. Collections of Taoist terms with explana-
               tions, called zaji ~~c (,miscellaneous notes"), are also circulated among the
               daozhang.

                                                                    ASANO Haruji
                m Asano Haruji 1994;  Maruyama Hiroshi 1992; 6fuchi Ninji 1983,  161-69,
               200- 201; SchipperI977b
                * daoshi
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