Of particular import is Shahar’s conclusion which argues that filial piety for spiritual progenitors-including the Buddha-often proves more important than for biological parents, the result of which suggests that Buddhism in China “…might have accommodated native family values, but its supremacy has remained unchallenged” (143). Shahar also deserves credit for his sensitive analysis, an example of which involves a comparison of Nezha and the Monkey god Sun Wukong 孫悟空 with Shahar observing that the former defies parental authority while the latter challenges political power (91). Oedipal God features bold cross-cultural comparisons, one of which involves the sacrifice of firstborns (12-14, 20-21). Chapter 9 builds on this analysis in considering two Indian deities on which the Nezha cult appears based on: Nalakūbara (one of Vaiśravaṇa’s sons) and Kṛṣṇa. Chapter 8 examines the “angels” of Esoteric Buddhism-especially sons of the Heavenly King Vaiśravaṇa-who is sometimes identified as Nezha’s father, Li Jing. Shahar also explores sexual tensions in the legend of the goddess Miaoshan 妙善, who is lusted after by her dear old dad. Shahar’s interdisciplinary approach comes to the fore in chapter 6-the book’s longest-with its vivid descriptions of Nezha’s temples, offerings, and rituals.Ĭhapter 7, “Biological and spiritual fathers,” contains a moving analysis of divine youths and their parents, noting that many accounts consider the Buddha as Nezha’s true father. Chapter 5 explores Nezha’s representations in Asian media including movies, TV shows, Japanese manga, and others. In Chapter 4, “Teenage delinquent or revolutionary martyr,” Shahar presents a wealth of data showing that some accounts are more sympathetic towards Nezha, accentuating his father’s cruelty. The third chapter treats Chinese discourses on incest and libido, especially during the modern era. Chapter 2, “Patricide and suicide,” stresses Nezha’s hagiography as an oedipal myth masquerading as a filial piety tale, describing extreme forms of filial piety involving offspring attempting to heal their parents by allowing them to feast on their flesh. This particular story reminds one of the Greek myths about Cronus, though Shahar also considers actual incidents of cannibalism in ancient and modern Chinese history. Chapter 1 focuses on Nezha’s hagiography in the novel Canonization of the Gods ( Fengshen yanyi 封神演義) while also broaching the issue of cannibalism, most notably with its story of King Wen (Wenwang 文王) partaking of his own son. This book contains nine chapters dealing with three main issues: the place of the Oedipus myth in Chinese religious culture diverse representations of Nezha and the impact of Esoteric Buddhism. Oedipal God also benefits from a broad comparative perspective that considers such phenomena from the perspective of world religions. This book draws on an interdisciplinary approach-combining historical research and fieldwork-to open our eyes to the impact of the Oedipus complex and Esoteric Buddhism on Chinese hagiography and ritual. In many ways, Oedipal God a logical extension of author Meir Shahar’s research on “unruly gods” such as the eccentric monk Jigong 濟公 and Chinese martial arts culture in the renowned Shaolin Monastery (Shaolin Si 少林寺), as well as Shahar’s jointly edited volume with John Kieschnick ( India in the Chinese Imagination: Myth, Religion, and Thought, University of Pennsylvania Press, 2014). ![]() Oedipal God is a thought-provoking study of the Chinese child god Nezha 哪吒 (also written as Nazha 那吒), renowned for not only his martial prowess but also for his attempts to murder his father, Li Jing 李靖.
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