Lishan Laomu

Lishan Laomu (Chinese: 驪山老母/黎山老母/梨山老母; lit. 'The Old Mother of Mount Li') is the goddess of Mount Li in Chinese religion. She is a popular female immortal in the Taoist pantheon, and a high-ranking one according to some late sources. Her origins are said to derive from Nüwa, the legendary creator and mother goddess.

Lishan Laomu
The painting picture of Lishan Laomu
Traditional Chinese驪山老母
Simplified Chinese骊山老母
Literal meaningThe Old Mother of Mount Li

Legends
Mount Li Escaping the Heat, hanging scroll, color on silk (Yuan Jiang, 1702)

Lishan Laomu is one of the more popular nüxian (女仙, ′female celestial/immortal′) revered in the Chinese folk religion or Taoist belief.[1] The Lishan Laomu legend consists of an accretion of a number of stories about her.

The ancient origins of Lishan Laomu appears lost to "time immemorial".[2] A certain woman of Lishan living at the end of the Shang dynasty has been proposed as a historical prototypeby a late Qing dynasty scholar Yu Yue (d. 1907), who insisted the personage was real and not fictional.[3] However recent scholars have skeptically labeled it as conjecture without firm proof.[4][lower-alpha 1] The historical figure is recorded in the Shiji (Records of the Grand Historian) and Hanshu (The Book of Han).[3] The older text, the Shiji from the Former Han period, states that the Marquis of Shen (申候), ruler during the Zhou dynasty had a certain woman ancestor born at Mt. Li, who married a western barbarian chieftain named Xuxuan (胥轩);[lower-alpha 2] Xuxuan then swore fealty to Zhou dynasty China and guarded the Western March (西陲), thus bringing the western peoples (the xirong 西戎)[lower-alpha 3] under control.[5] The Later Han (Eastern Han) compilation Han shu stated that the "Lady of Li Mountain" once ruled as the Child of Heaven between the Shang(17th-11th cent. BC) and Zhou (11th. cent.-221 BC) dynasties.[6][7][lower-alpha 4]

A divine woman or "nymph" (神女) associated with the hot spring west or northwest of Mt. Li was encountered by the first emperor of China Qin Shi Huang from the nearby capital city of Xianyang, according to a lost Late Han source, the San Qinji (三秦記, ′Record of the Three Qin′), and scholars believe this "nymph" should be identified with Lishan Laomu.[6][lower-alpha 5] At the time of the First Emperor, there was a crossway of eighty li to Mount Li, and people walked over the bridge, carts drove under the bridge. The pillars of metal and stone could still be seen.[8][10][lower-alpha 6] To the west (or northwest) of Mt. Li, there are hot springs, and it is said that Qin Shi Huang cavorted with (made love to) the divine woman or "nymph" there. As he was ill-mannered, the goddess spat at him, causing sores to develop. The First Emperor apologized, and the divine woman made a hot spring appear, which cured his illness. Because of that, later generations used to bathe there.[11][8][12][13][lower-alpha 7]

During the Tang dynasty, Taoist Li Quan was a military governor fond of the way of the immortals who often travelled to spiritual places in the mountains; according to legend, he met with Lishan Laomu at the foot of Lishan Mountain, and Laomu taught him the Huangdi Yinfujing (The Yellow Emperor's Scripture on "Unconscious Unification").[15][16]

Statue of Lishan Laomu

A local myth collected in Zhongning County, Ningxia Province in 1986 makes Lishan Laomu and Wangmu Niangniang into sisters who collaborated in the task of mending the sky and earth.[17]

Luo Maodeng's popular novel Sanbao taijian xiyang ji states that Lishan Laomu holds a higher status than Sakyamuni Buddha and Jade Emperor. Initially, she had no name due to the absence of writing before the world's creation. However, after giving birth to Pangu, she was referred to as Laomu. And because she resided on Lishan Mountain, she was known as Lishan Laomu. The Taoist classic Lishan Old Mother Xuanmiao Zhenjing records that the Old Mother of Lishan was transformed by Doumu and had a kind and dignified appearance.

According to the Qing dynasty novel History of Famele Immortals written by Lu Xiong, Lishan Laomu was considered the ancestor of the earth immortals and held official positions in the heavenly court. It was believed that all women who became earth immortals were related to the old mother of Lishan. Lishan Laomu and other female fairies were guests in Guanghan Palace and seated in the east, while Sunü was seated first in the west.[18]

The Qing dynasty novel Xiuyun Pavilion written by Wei Wenzhong, tells of Lan Xian, Gui Xian, and Ge Xian who fought three battles. Lishan Laomu comes to their rescue when they are faced with the three flower demons, ultimately saving them from disaster.[19]

Her disciples and apprentices include Taoist ascetics such as Li Quan[20] and legendary female heroes, such as Zhongli Chun, Fan Lihua, Bai Suzhen, Zhu Yingtai, Mu Guiying, Liu Jinding, these women are heroine era.[21] The apprentices of Lishan Laomu in literary works include:

  • According to records in printed novels from the Qing dynasty, Zhu Yingtai was saved by Lishan Laomu after experiencing a tragic love affair and was subsequently taught a distinctive skill.[22]
  • According to legend, Mu Guiying learned the skill of handling flying swords and arrows from Lishan Laomu, which led to her becoming one of the esteemed female generals of the Yang family.[23]
  • According to the novel Xue Dingshan Expedition to the West, Lishan Laomu took Fan Lihua as her apprentice during the Zhenguan period and instructed her in the arts of manipulating mountains and seas, as well as bringing beans to life as soldiers. As a result, Fan Lihua became a brave and proficient female marshal.[24]
  • In some variations of the Legend of the White Snake, it is stated that Lishan Laomu served as the mentor to Bai Suzhen and Xiaoqing, instructing them in the use of the magic spells of Mount Li.[25]
  • The characters Lian Saihua and Lian Xiuying in Sword In Spring And Autumn Lyrics were also disciples of Lishan Laomu.[26]
  • In the Qing dynasty novel Five Tigers Conquering the West, it is mentioned that Princess Babao of Northern Liao was a disciple of Lishan Laomu. The princess had a close relationship with the general Di Qing and later succeeded him.
  • According to the Huai'an fu zhi (淮安府志), Fan Changzhen was convicted and sentenced after smuggling food to help the poor. However, his good deeds and accumulated virtuous deeds protected him from punishment by both gods and humans. Later, he received instruction from Lishan Laomu and went to practice in Mount Li.[27]

Journey to the West

In Chapter 23 of the Journey to the West, the bodhisattva Guanyin invited Lishan Laomu to assist in testing Tang Sanzang. Guanyin, Manjushri, and Samantabhadra transformed into attractive girls, while Lishan Laomu took on the appearance of an old widow. Along with the beautiful daughters, they tested Tang Sanzang and his disciples. As a result, Tang Seng and his companions followed the precepts, but Zhu Bajie was tempted by the girls.[28]

In another chapter, after Tang Sanzang and his disciples are defeated by the poison tea of the Hundred-Eyed Demon King, Lishan Laomu disguises herself as a mourning woman and holds her husband's funeral. When Sun Wukong encountered her, she instructed him to go to the Thousand Flowers Cave in Ziyun Mountain and invite the bodhisattva Pilanpo to subdue the monster. After giving her instructions, the woman vanished, and Lishan Laomu appeared in the sky, explaining that she had just returned from the Longhua meeting and she saw that Tang Seng was in trouble. She said that is why she had disguised herself as a mourning woman to help Sun Wukong.[28]

The old zaju or operatic version text of The Journey to the West[lower-alpha 8] styles the Lishan Laomu as the elder sister of the protagonist, the Monkey King Sun Wukong.[29][30] The zaju version is made confusing because the title Qitian Dasheng (斉天大聖, 'Great Sage Equal to Heaven') which normally refers to Sun Wukong himself[lower-alpha 9] is conferred to a supposed elder brother of his; meanwhile Sun Wukong adopts the slightly different title of Tongtian Dasheng (通天大聖, 'Great Sage Reaching Heaven').[lower-alpha 10][32]

While the text of the romance version of the Journey to the West mentions the concept of the Immortals of the Upper Eight Caves, it only names divinities other than Li Shan Laomu,[lower-alpha 11][33] however, some baojuan scrolls dating to the Qing dynasty period do name her among the "Eight Upper Immortals" (cf. Divine Immortals of the Eight Grottoes, or Eight Immortals of the Upper, Middle, and Lower spheres).[lower-alpha 12][34]

Conflations

She has often become equated with Nüwa.[35][17] Certainly there was a place of Nüwa's governance on Mount Li, according to medieval sources.[38]

She has also been conflated with Wuji Laomu (無極老母, 'Old Mother of the Ultimate Nothingness').[35]

Temple

Temples dedicated to Lishan Laomu can be found in various locations, with the Lishan Laomu Palace in Xi'an, Shaanxi Province being the most famous among them. The palace is situated on the Xixiu Ridge of Lishan Mountain in the Lintong District of Xi'an.[39]

Some temples dedicated to Lishan Laomu in Taiwan are:

  • Wuji Mother Palace (無極慈母宮), Shenkeng District, New Taipei City
  • Ciyuan Palace Mother Hall (慈元宮母), Heping District, Taichung City
  • Lingshan Mother Palace (靈山慈母宮), Ren'ai Township, Nantou County
  • Lishan Laomu Palace (驪山老母宮), Nanhua District, Tainan City
  • Lishan Laomu Cihui Hall, (慈惠堂黎山老母), Xinhua District, Tainan City
  • Wuji Mercy Cloud Palace (無極慈雲宮), Ji'an Township, Hualien County
  • Xuanmiao Palace (玄妙宮), Xizhi District, New Taipei City

See also

Explanatory notes
  1. In the past, Schafer (1956), p. 73 and n142 did accept the historical identification from The Book of Han: "the ′Woman of Mount Li,′reputed to have reigned as Child of Heaven at the end of the Shang Dynasty, a fit mate for the omnipotent monarch of Ch'in".
  2. Wade-Giles: Hsü-hsüan
  3. Pinyin:xirong or Western rong; Wade-Giles: "The Western Jung" is the rendering used by Nienhauser.
  4. Cullen (mis)translates as "between the Yin and Shang dynasties", but those are two names of the same dynasty, and the Chinese text Cullen supplies clearly state "between Yin ((殷) and Zhou (周)". Schafer paraphrases as "at the end of the Shang dynasty".
  5. The relevant fragment from the San Qinji survived quoted in other sources, namely Chang'an zhi attributed to Song Minqiu (宋敏求, d. 1079),[6] Commentary on the Water Classic (Shuijingzhu, 水經注),[6] and the Song dynasty leishu encyclopedia Taiping Yulan.[8]
  6. The details about the bridge is part of a more extended quote from San Qinji regarding the First Emperor's encounter, according to the Taiping Yulan. However, the same details derive from Tudi ji, according to the Chang'an zhi.
  7. The Chinese text quoted in the Taiping Yulan states "to the west lies a hot spring" (西有溫泉),[8] but the Commentary on the Water Classic and the Chang'an zhi 15 state "northwest" (西北),[12][9] Yet Schafer states: "The springs are situated on the lower northeast slopes of Mount Li-Blackhorse Mountain", even while citing Chang'an zhi.[6]
  8. Conventionally referred to as "The Journey to the West as zaju".
  9. As is the case in the book version of the Journey to the West",[31] and the enshrining conventions and practices of the Taoist Chinese folk religion.
  10. Also, Sun Wukong is also alternatively referred to as Sun Xingzhe (孫行者, 'the acolyte/ascetic').
  11. The Three Pure Ones, Four Sovereigns (sidi, 四帝), and the Heavenly Devas of the taiyi (taiyi tianxian, 太乙天仙) and others.
  12. The He Xiangu baojuan (《何仙姑宝巻》, 'The Precious Scroll of the Immortal Maiden He') names Lishan Laomu (驪山老母) and the Baxian [da] shangshou baojuan (《八仙[大]上寿宝巻》, 'on the Eight Immortals' Birthday Congratulations') names Lishan Laomu (黎山老母), but the other divinities listed as the Eight Immortals or the Upper differ completely.

References
Citations
  1. Chen (2007), p. 107, n14: "The defining line between Daoist religion and popular religion is quite murky".
  2. Chen (2007), p. 107.
  3. Yu Yue (1968). Xiaofu meixian hua 小浮梅閑話. 春在堂全書. Huan qiu shu ju 環球書局. p. 5831. {{cite book}}: |work= ignored (help)
  4. Song, Wang & Li (1994), pp. 236–238, cited by Chen (2007), p. 107, n15.
  5. Ssu-Ma Ch'ien (Sima Qian) (1994). Nienhauser, William H., Jr. (ed.). The Grand Scribe's Records. Vol. 1. Translated by Weiguo Cao; Scott W. Galer; William H. Nienhauser; David W. Pankenier. Indiana University Press. p. 89. ISBN 9780253340214.{{cite book}}: CS1 maint: multiple names: editors list (link)
  6. Schafer, Edward H. (April–June 1956). "The Development of Bathing Customs in Ancient and Medieval China and the History of the Floriate Clear Palace". Journal of the American Oriental Society. 76 (2): 72–73. doi:10.2307/595074. JSTOR 595074.
  7. Cullen, Christopher (2016). The Foundations of Celestial Reckoning: Three Ancient Chinese Astronomical Systems: Scientific Writings from the Ancient and Medieval World. Taylor & Francis. p. 372. ISBN 9781317327202.
  8. San Qinji, as cited/quoted by the Taiping Yulan 太平御覽, Book 71, or Part 36 of Dibu, the Section on Lands/Countries)
  9. Song Minqiu [in Chinese]. 長安志 (四庫全書本)/卷15  [Chang'an zhi (Siku Quanshu or Four Treasuries edition) Book 15] (in Chinese) – via Wikisource.
  10. Tudi ji (土地記), as cited/quoted by the Chang'an zhi, Book 15.[9]
  11. Xin(-shi). 三秦记  [San Qinji] (in Chinese) – via Wikisource.
  12. San Qinji, as cited/quoted by the Commentary on the Water Classic Shuijingzhu 水經注, Book 191
  13. Schafer[6] apud Chang'an zhi [Book] 15, 5b.[9]
  14. Song Minqiu [in Chinese]. 長安志 (四庫全書本)/卷16  [Chang'an zhi (Siku Quanshu or Four Treasuries edition) Book 16] (in Chinese) – via Wikisource.
  15. Jiu tuji (舊圖經, 'old map guides'), as cited/quoted by the Chang'an zhi Book 16.[14]
  16. "黎山老母和观音谁级别高？黎山老母和毗蓝婆什么关系?" (in Chinese). www.todayonhistory.com. 4 January 2017. Archived from the original on 27 November 2020. Retrieved 28 August 2018.
  17. Yang, Lihui; An, Deming; Turner, Jessica Anderson (2008) [2005]. Handbook of Chinese Mythology. Oxford University Press. pp. 222-223. ISBN 978-0-19-533263-6.
  18. 呂熊. "第三十一回〈驪山老姥徵十八仙詩 剎魔公主講三千鬼話〉". 《女仙外史》. Retrieved 2022-01-28. 驪山老姥地仙之祖。
  19. 魏文中. "第七回〈望红灯误认兰若 游绿野忽遇仙亭〉". 《绣云阁》. 酣战良久，兰仙被竹仙一铁节竹塔打下云头。正坠之时，遇一女仙以手捧之，呼名而跪。兰仙跪地仰视上坐，黎山老母也。老母曰："群花妖修道有年，宜成正果，为何兴妖作怪，以骇人民？"兰仙俯首，将葛、桂二仙争夺仙郎事细告老母。老母曰："仙郎非他，乃虚无子投生人世，以阐大道者也。尔诸奴何敢违背天律？"用手一指，霞光万道，正射相战之地。群妖畏而罢战，老母呼至，斥以非礼，尽皆谢罪而去。葛仙献三缄主仆于老母，老母指向南行
  20. See below
  21. "黎山老母是谁黎山老母真实身份到底是什么". www.lishiquwen.com 歴史趣聞 (in Chinese). Archived from the original on 2017-07-17. Retrieved 28 August 2018.
  22. 中国南方民族文学关系史 (in Chinese). 民族出版社. 2001. ISBN 978-7-105-04254-8.
  23. "丽山古迹名胜志". University of California (in Chinese). 1988.
  24. 佚名. "第二十八回〈寒江關樊洪水戰 樊梨花仙丹救兄〉". 《薛丁山征西》. 昔年黎山老母，收去八年，傳授法術，有移山倒海之法，撒豆成兵之術。又贈他誅仙劍、打神鞭、混天棋盤、分身靈符、乾坤圈，五遁俱全，諒來必有妙藥的。
  25. 玉花堂主人. "第三回〈吳員外見書保友 白珍娘旅店成親〉". 《雷峰塔奇传》. 妾自幼隨先父在總制衙門，那日偶在花園遊玩，忽然空中降下黎山老母，言妾有仙家緣份，命妾拜他為師，傳妾法術，能知過去未來之事，驅妖除怪，兼能醫治百病。
  26. 佚名. "第三回〈老都尉燕州盡忠 小英雄大堂演武〉". 《鋒劍春秋》. 公主認得是賽花小姐，李夫人所生，孫虎之女。是天上月孛星臨凡，係黎山老母之徒。每於夜夢之中，來傳授他的武藝。年方一十四歲，學得刀馬純熟，廣看兵書。孫女不才，也是梨山聖母之徒，刀馬純熟，豈懼秦將。」燕丹公主道：「胡說，你是一個深閨小女，從何去得梨山學習武藝。」賽花小姐便把夢中之事：「梨山老母傳我的武藝，已有二年之久」的話，說了一遍
  27. 陳夢雷. "博物彙編 神異典 第二百五十五卷〈范常真〉". 古今图书集成 欽定古今圖書集成. 狼范者，失其名，始監海州倉。歲饑私貸糧以活多人，事覺將刑於市，忽見神人披髮仗劍衛護之，所司異焉，乃開釋其罪。先在獄時，有一老母，旦夕饋食，尋詣之，至城東門，見而謝母曰：「我驪山老母也。緣汝有陰德在仙籍，故來祐汝，往當修行。」言訖，不見。遂入山，苦志精修，與豺狼同處，人見而神之，後不知所終
  28. 吳承恩. "第二十三回〈三藏不忘本 四聖試禪心〉". 《西遊記》. Retrieved 2022-01-28.
  29. Sun (2018), p. 45.
  30. "Book 3, Act 9" 巻之3第9齣:神佛降孫. Yang Donglai xiansheng piping Xiyou ji 楊東來先生批評西游記 [Xiyou ji: Annotated by Yang Donglai]. Tokyo: Shibun-kai 斯文会. 1928. p. 37. e-text@Wikisource.
  31. Sun (2018), pp. 44, 56.
  32. Sun (2018), pp. 44–45.
  33. Wu Cheng'en (1977) [1952]. The Journey to the West. Vol. 1. Translated by Yu, Anthony C. University of Chicago Press. p. 138. ISBN 9780226971506.
  34. 段宝林; 祁连休, eds. (1988). Minjian wenxue cidian 民间文学词典 (in Chinese). 河北敎育出版社. p. 462. ISBN 9787543400863.
  35. Miller, James (2006). Chinese Religions in Contemporary Societies. ABC-CLIO. p. 230. ISBN 978-1-85109-626-8.
  36. Luo Mi [in Chinese]. 路史 (四庫全書本)/卷11  [Lushi (Siku Quanshu or Four Treasuries edition) Book 11] (in Chinese) – via Wikisource.
  37. Lü Simian (2005). Lü Simian dushi zhaji 吕思勉读史札记. Vol. 1. Shanghai guji chubanshe 上海古籍出版社. p. 27. ISBN 9787532542130.
  38. Lushi citing Chang'an zhi as stating "Li shan has Nüwa's place of governance 驪山有女媧治處".[36] Noted by scholar Lü Simian (d. 1907).[37]
  39. "Lishan Laomu Palace in Xi'an". Shaanxi Radio and TV University. Archived from the original on 29 August 2018. Retrieved 28 August 2018.
Bibliography
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