Church of the East in Sichuan | |
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四川景教 | |
Type | Eastern Christian |
Orientation | Syriac Christianity |
Scripture | Syriac Bible |
Theology | East Syriac theology: dyophysite doctrine of Theodore of Mopsuestia (wrongly referred as Nestorianism) |
Polity | Episcopal |
Region | Tang-era Yizhou Yuan-era Sichuan |
Language | Syriac Old Sichuanese |
Liturgy | East Syriac Rite |
Origin | 7th century |
Branched from | Church of the East |
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The exact date of the entry of the Syriac Church of the East (or "Nestorian Church") into modern-day Sichuan province is not clear, but probably occurred in the 7th century not long after the arrival of Alopen in the Tang capital Chang'an in 635. The provincial capital Chengdu is the only inland city in the southwest where a Christian presence can be confirmed in the time of the Tang dynasty (618–907). [1] Two monasteries have also been located in Chengdu and Mount Omei. [2] David Crockett Graham noted that Marco Polo found East Syriac monasteries in Sichuan and Yunnan in the 13th century. [3]
According to the 12th-century biji collection Loose Records from the Studio of Possible Change by Wu Zeng , during the Tang dynasty, "Hu" missionaries built a Daqin temple (i.e., an East Syriac church) into the existing ruins of the former Castle of Seven Treasures [a] at Chengdu, which was constructed by ancient Shu kings of the Kaiming dynasty (666 BC – 316 BC) and had pearl curtains installed as decorative applications. It was later destroyed by the Great Fire of Shu Commandery during the reign of Emperor Wu of Han (141 BC – 87 BC). The temple consisted of a gatehouse, halls and towers, just like the former castle, and its doors and windows were decorated with curtains made of gold, pearls and green jasper, [4] prompting it to be known as the Pearl Temple. [b] [5] In volume 2 of A Detailed Account of the Shu Province [c] by Cao Xuequan (1575–1646), it is recorded that "the foundation of the Pearl Temple was on Shisun Street. [d] The temple was built by the 'Hu' people from Daqin, which was made up of halls and other spaces and decorated with pearls and green jasper." [6]
The ruins of Pearl Temple are the subject of Du Fu's poem "The Stone Shoots: A Ballad": [e] "Have you not seen by the west gate of Yizhou City, [f] by a field lane the 'Stone Shoots,' [g] a pair crouching high. Since ancient times it's been said that these were 'eyes of the sea,' [h] mosses and lichens have eaten away all traces of waves and billows. In heavy rains one often finds rare green gems—these things are a muddle and hard to explain clearly." He was unaware of the site being the ruins of a church, for he went on to write: "I suspect that in olden days these were tombs of a minister or grandee, they set the stones up as markers, and they still survive today." [10] According to volume 7 of Du Gongbu's Poems Annotated by Thousand Scholars , [i] Pearl Temple was "later destroyed and fell to the ground, but the foundation remained. Pearls, gold and green gems were often found in the ruins after heavy rains." [11] The Illustrated Chorography of Shu [j] states that its destruction was brought about by a military conflict. [12] Zhao Bian 's Stories of Shu Commandery [k] (11th century) also mentions the temple: "The Daqin empire, whence a variety of precious stones is obtained, namely, lapis lazuli, emeralds, pearls, and luminous jade. Its waterways lead to Yi Prefecture and Yongchang Commandery , wherefore the temple was built by people from Daqin." [11]
Du Gongbu stayed in Yizhou during the reigns of the emperors Suzong and Daizong (756–779). In light of the fact that Pearl Temple had already been destroyed when "The Stone Shoots: A Ballad" was written, it can be speculated that the construction of the temple was no later than the Xuanzong period (712–756). [13]
In 2011, a pilgrim cross and several crosses of Syrian design were identified by the Syriac Orthodox priest Dale Albert Johnson in Ciqikou, Chongqing, dated to the 9th century. [14] These are substantially similar to Syriac crosses found in Tur Abdin, Turkey (in the 8th–9th century), Aleppo, Syria (in the 6th century), and the Uyghur region of Xinjiang, China (in the 14th century). [15] The symbol consists of a cross embedded in a circle. The arms of the cross are leaf-shaped and at the centre of the cross is a circle. The inner arch of each circle has a lobe-shaped design at its edge. [16] The rest are crosses within Bodhi leaves carved on a round granite stone base, now in front of an antique shop on a back-street in Ciqikou. According to Johnson, crosses within Bodhi leaves (heart shape or spade designs) are Persian crosses, associated with the Syrian Christians of India. [17]
The origin of the East Syriac tradition in Hanchow [l] was researched and recorded by Vyvyan Donnithorne in the early 1930s. The tradition says that Fang Kuan, the prefect of Hanchow from 760 to 762, was a Christian. He built an altar in the second court of the yamen, upon which he placed a pillar, or a stone, and to this sacred place he used to go everyday and worshipped the One God alone. [18] At his daily worship, Fang used to kneel on the stone which later came to be known as Duke Fang Stone. [19] This altar was enclosed on all sides and only Fang Kuan himself was allowed access to it. By his justice and benevolence and loving government he was respected long after his death, even until the time of Donnithorne. In consequence this altar became a place of pilgrimage, where worship was performed for hundreds of years after his death. [20] According to local testimonies, Fang Kuan's name was carved on the no-longer-extant Nestorian stele at Wang Hsiang T'ai Temple. [21] The stele was broken into several pieces for use in building a bridge before Donnithorne could lay his eyes on it. [22] The earlier name for Wang Hsiang T'ai Temple was Ching Fu Yuan, and Ching Fu [m] is a term with the meaning "Blessings of Christianity". [24]
A report by the 9th-century writer Li Weigong included in A Complete Collection of Tang-era Prose Literature states that a certain Daqin cleric proficient in ophthalmology [25] [26] or optometry [27] was present in the Chengdu area. In volume 12 of The Collected Works of Li Weigong, [n] it is recorded that in 829, Wang Cuodian , a powerful official of the Kingdom of Nanzhao (modern-day Yunnan), "led his troops to attack Shu and returned with much plunder." The next year, Li Weigong as the Metropolitan Magistrate of Chengdu Prefecture , "sent officials to the 'barbarians' (i.e., the Yunnanese), went through the prefectures and counties, and searched one by one, and got their names, which were all recorded. [...] The 'barbarians' captured a total of 9,000 people, 8,000 of these were from the attached counties of Chengdu and Huayang. Among whom there were a female musician (or actress), two zaju actors, and a Daqin monk specialized in eye diseases. The rest were ordinary people." [28] Zhang Xushan speculated that this Christian physician "might not have been alone, but a member of an East Syriac community in Chengdu." Moreover, "this community was likely to flee to Nanzhao during the Huichang persecution of Buddhism (841–845) which was also directed against Christians." [29] Duan Yuming also quoted Xu Jiarui in his 1993 article: "This is how East Syriac Christians entered Yunnan from Sichuan." [11]
A Persian family of Zizhou [o] with the adopted surname Li flourished during the time of the Kingdom of Former Shu (907–925). The two brothers, Li Xun and Li Xuan , were accomplished physicians and pharmacologists. The former was the author of Overseas Pharmacopoeia [p] and also a poet. Li Shunxian, their younger sister, was a painter, poet and a concubine of Wang Zongyan, emperor of Former Shu. Their religious background has been suggested as Zoroastrian or Nestorian Christian by Li Guotao and Lo Hsiang-lin, respectively. Li believed that the mention of Weshparkar's weapon in one of Li Shunxian's poems is the evidence of her religious belief. He further argued that the emperor Wang Zongyan became a Zoroastrian under the influence of the Li siblings (see also Zoroastrianism in Sichuan). Lo inferred that Li Xun was Christian on the grounds that East Syriac Christianity was particularly reliant on medicine for its transmission in Tang empire. Chen Ming stated in his 2007 article that he was "inclined to agree with Lo Hsiang-lin, and to conclude that Li Xun was probably a Nestorian who was influenced by Taoism". [30] Lo's idea was also supported by Zhang Xushan as the latter called Li Xun an East Syriac Christian proficient in medical skills. [29] However, both suppositions lack solid evidence and remain to be proven. [30]
Sichuan is a province in Southwestern China, occupying the Sichuan Basin and Tibetan Plateau—between the Jinsha River to the west, the Daba Mountains to the north, and the Yunnan–Guizhou Plateau to the south. Its capital city is Chengdu, and its population stands at 83 million. Sichuan neighbors Qinghai and Gansu to the north, Shaanxi and Chongqing to the east, Guizhou and Yunnan to the south, and Tibet to the west.
The Daqin Pagoda is a Buddhist pagoda in Zhouzhi County of Xi'an, Shaanxi Province, China, located about two kilometres to the west of Louguantai temple. The pagoda has been claimed as a Church of the East in China church from the Tang dynasty.
The Xi'an Stele or the Jingjiao Stele, sometimes translated as the "Nestorian Stele," is a Tang Chinese stele erected in 781 that documents 150 years of early Christianity in China. It is a limestone block 279 centimetres high with text in both Chinese and Syriac describing the existence of Christian communities in several cities in northern China. It reveals that the initial Church of the East had met recognition by the Tang Emperor Taizong, due to efforts of the Christian missionary Alopen in 635. According to the stele, Alopen and his fellow Syriac missionaries came to China from Daqin in the ninth year of Emperor Taizong (635), bringing sacred books and images. The Church of the East monk Adam composed the text on the stele. Buried in 845, probably during the Huichang persecution of Buddhism, the stele was not rediscovered until 1625. It is now in the Stele Forest in Xi'an.
Mianyang is the second largest prefecture-level city of Sichuan province in Southwestern China. Located in north-central Sichuan covering an area of 20,281 square kilometres (7,831 sq mi) consisting of Jiangyou, a county-level city, five counties, and three urban districts. Its total population was 4,868,243 people at the 2020 Chinese census, of whom 2,232,865 live in its built-up area made of three urban districts.
Shu, referred to as Later Shu and Meng Shu in historiography, was a dynastic state of China and one of the Ten Kingdoms during the Five Dynasties and Ten Kingdoms period. It was located in present-day Sichuan with its capital in Chengdu and lasted from 934 to 965.
The Jingjiao Documents are a collection of Chinese language texts connected with the 7th-century mission of Alopen, a Church of the East bishop from Sassanian Mesopotamia, and the 8th-century monk Adam. The manuscripts date from between 635, the year of Alopen's arrival in China, and around 1000, when the cave at Mogao near Dunhuang in which the documents were discovered was sealed.
Sichuanese, also called Sichuanese Mandarin, is a branch of Southwestern Mandarin spoken mainly in Sichuan and Chongqing, which was part of Sichuan Province until 1997, and the adjacent regions of their neighboring provinces, such as Hubei, Guizhou, Yunnan, Hunan and Shaanxi. Although "Sichuanese" is often synonymous with the Chengdu-Chongqing dialect, there is still a great amount of diversity among the Sichuanese dialects, some of which are mutually unintelligible with each other. In addition, because Sichuanese is the lingua franca in Sichuan, Chongqing and part of Tibet, it is also used by many Tibetan, Yi, Qiang and other ethnic minority groups as a second language.
Fang Guan, courtesy name Cilü (次律), formally the Duke of Qinghe (清河公), was a Chinese politician during the Tang dynasty, serving as a chancellor during the reigns of Emperor Xuanzong and Emperor Suzong.
Ba–Shu Chinese (Chinese: 巴蜀語; pinyin: Bāshǔyǔ; Wade–Giles: Ba1 Shu3 Yü3; Sichuanese Pinyin: Ba¹su²yu³; IPA:[pa˥su˨˩y˥˧]), or simply Shu Chinese (Chinese: 蜀語), also known as Old Sichuanese, is an extinct Chinese language formerly spoken in what is now Sichuan and Chongqing, China.
Christianity is a minority religion in the southwestern Chinese province of Sichuan. The Eastern Lipo, Kadu people and A-Hmao are ethnic groups present in the province.
The Sichuanese people are a Han Chinese subgroup comprising most of the population of China's Sichuan province and the Chongqing municipality.
Ba-Shu culture refers to a regional culture centered around Sichuan province and Chongqing city, also encompassing parts of Yunnan, Guizhou, southwestern Shaanxi and neighboring regions which speak Southwestern Mandarin. Historically centered around the Yangtze River, it emerged as an amalgamation of the cultures of the Shu and Ba kingdoms after their conquest by the state of Qin in 316 BC.
Li Shunxian was a Former Shu poet of Persian origin celebrated for her beauty and poetic talent. She was a concubine of Wang Yan, the second and last emperor of Former Shu. She was famous for being a Persian descent with a remarkable talent for writing poetry in Chinese.
Sichuan embroidery or Shu embroidery, is a style of embroidery folk art native to Sichuan and Chongqing, particularly renowned for its brocade fabrics known as Shu brocade. This technique of embroidery originates from Chengdu, the capital of Sichuan, during the time of the Ancient Kingdom of Shu. An excavation of four tombs dating back to the Western Han dynasty, on Mount Laoguan located in Tianhui Town, Chengdu, has confirmed the use of patterning looms for weaving warp-faced compounds in that period.
Gospel Church is a Protestant church situated on Dabei Upper Street, in the county-level city of Guanghan, Deyang, Sichuan Province. Founded in 1902, it was formerly an Anglican church in the West Szechwan Diocese of the Church in China. It has been subjected to the control of the state-sanctioned Three-Self Patriotic Church since 1954. In 2003, a new church was built on Shuyuan Street, and renamed Grace Church.
An Account of the Entry of the Catholic Religion into Sichuan, also referred to as Mission to Sichuan, is a 1918 history book edited by Paris Foreign Missions Society missionary François-Marie-Joseph Gourdon in Chinese, and published by the Imprimerie de la Sainte-Famille in the city of Chongqing, with the approval of Célestin Chouvellon, Apostolic Vicar of Eastern Szechwan.
The Nestorian pillar of Luoyang is a Tang Chinese pillar erected in 814–815 CE, which contains inscriptions related to early Christianity in China, particularly the Church of the East. It is a Nestorian pillar, discovered in 2006 in Luoyang, which is related to the Xi'an Stele.
Sï-Shen-Tsï Methodist Church, also called Enguang Church, is a Protestant church situated on Sishengci North Street in the city of Chengdu, Sichuan Province. It is the first church in Chengdu built by the Canadian Methodist Mission. It has been subjected to the control of the state-sanctioned Three-Self Patriotic Church since 1954.
Pearl Temple was a Church of the East church in Yizhou City built no later than 756 AD on the ruins of the ancient Shu-era Castle of Seven Treasures. It was located on Stalagmite Street outside the west gate of the city. According to the Illustrated Chorography of Shu, the church was destroyed on an unspecified date during the chaos caused by a military conflict in the Tang dynasty (618–907).
Zoroastrianism in Sichuan refers to the historical presence of Zoroastrianism in modern-day Sichuan province, that forms part of southwestern China. The Japanese professor Kiichirō Kanda was the first scholar to notice the Zoroastrian presence in medieval Sichuan, or Yizhou as it was officially known from late antiquity to the Early Middle Ages, but commonly referred to as Shu, after the realm's first polity, the ancient kingdom of Shu. He believed that Zoroastrianism was popular in the region during the Tang dynasty (618–907), after learning of the festival songs of the magi present in the yuefu folk music of Kuizhou, and reading an entry titled "The Princess [of Shu]" from the 16th-century encyclopedia Extended Investigations of the Mountain Hall, in 1928. Fifty years later, the Hong Kong scholar Jao Tsung-I confirmed the existence of Zoroastrian temples in Sichuan during the Song dynasty (960–1279) in his article "Investigation of the Festival Songs of the Magi". Contemporary scholars such as Li Guotao and Hou Hui have researched the links between certain Zoroastrian deities and Erlang Shen, otherwise known as the Lord of Sichuan; as well as Yao Chongxin's more comprehensive research on the topic.