Water sprites and ancestor spirits: reading the architecture of Jinci

(24.) Zhang Jiezheng (Tang dynasty) cites the Zongguo duchengji and the Maoshi pu as sources for Shu Yu's son Xiefu changing the name of the Tang State to Jin because of the Jin River within its boundaries. See Sima (as in n. 21), "Zhengyi," juan 39, 1636. Modern archaeology indicates that the people living in the Taiyuan Basin during the time of the Western Zhou belonged to a culture different from that of the people of Zhou center. Therefore, the Tang fief was more likely originally located further to the south, probably near modern Quwo, Shanxi. For a summary of the arguments, see Miller, 178-90.

(25.) McNair, 242, suggests that the reason the Sage Mother Hall was located over the spring was because she was the "source" of the Jin as the mother of Shu Yu, Yi Jiang. McNair identified a critical issue here, because the eponymous relationship between the state and the river is the fundamental source of confusion in the identity of the Sage Mother. The fact that "source" in Chinese (yuan, [TEXT NOT REPRODUCIBLE IN ASCII]) is synonymous with "spring" adds to the confusion. But, as I show below, examination of all of the documents relating to the site and comparison with other water-spirit sites and spring sites in Shanxi indicate that the spring spirit preceded any concept of venerating the mother of Shu Yu at the site of Jinci.

(26.) Wang Zhenfang, "Lun Taiyuan zai Dong Wei Bei Zhou shiqi de zhanlue diwei" (A discussion of the strategic position of Taiyuan during the Eastern Wei and Northern Zhou periods), Shanxi daxue xuebao 4 (1991): 53-58. Many thanks to David Graff for directing me to this source.

(27.) Jinwang has often been interpreted as referring to Shu Yu. However, the Jin State was historically a marquisate and Shu Yu a marquis (hou) until his first posthumous elevation in 941 C.E. See Paul Goldin, "On the Meaning of the Name Xi Wangmu, Spirit-Mother of the West," Journal of the American Oriental Society 22, no. 1 (2002): 84 n. 13; and see below.

(28.) Li Daoyuan (d. 527), Shuijing zhu (Commentary on the book of waterways), in the Sibu beiyao, ed. Wang Xianqing et al. (reprint, Taipei: Zhonghua shuju, 1970), juan 6, 28b-29b; and Li Jifu (758-814), Yuanhe junxian tuzhi (Maps and gazetteer of the provinces and counties in the Yuanhe period, 806-814) (1983; reprint, Beijing: Zhonghua shuju, 1995), juan 13, 366.

(29.) The only exception was Bi Xiaotong, who raised his hands in respect, saying, "This is the state of a marquis, who is removed from me by a great distance [time]. To show respect that does not accord with the rites would cause the spirits to laugh." See Li Yanshou (fl. 618-76 C.E.), Beishi (History of the Northern Dynasties) (reprint, Taipei: Dingwen shuju, 1980), juan 36, 1336-37. For more on Gao Huan and his significance in the establishment of the Eastern Wei and Northern Qi, see David Graff, Medieval Chinese Warfare, 300-900 (London: Routledge, 2002), 101-7.