Magu (deity)

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Magu, Goddess of Longevity, 18th century hanging scroll (National Museum, Warsaw)

Magu (Chinese: 麻姑; pinyin: Mágū; Wade–Giles: Ma-ku; literally: "Hemp Maiden") is a legendary Taoist xian (仙 "immortal; transcendent") associated with the elixir of life, and a symbolic protector of females in Chinese mythology. Stories in Chinese literature describe Magu as a beautiful young woman with long birdlike fingernails, while early myths associate her with caves. Magu xian shou (麻姑獻壽 "Magu gives her birthday greetings") is a popular motif in Chinese art.

The name[edit]

The ancient bronze script for ma 麻 "cannabis" depicted plants hanging in a shed.

Magu's name compounds two common Chinese words: ma "cannabis; hemp" and gu "aunt; maid".

Ma (the modern Chinese character , which derives from a Zhou Dynasty bronze script ideograph, shows "plants" drying in a 广 "shed; shack") originally meant "hemp, Cannabis sativa". Cannabis has been continuously cultivated in China since Neolithic times (Li 1974:437); for example, hemp cords were used to create the characteristic line designs on Yangshao culture pottery and the fibres were used to produce cloth prior to the introduction of cotton. Ma has extended meanings of "numbed; tingling" (e.g., mazui 麻醉 "anesthetic; narcotic"), "pockmarked; pitted" (mazi 麻子 "hemp seed; pockmark"), "sesame" (zhima 芝麻), and an uncommon Chinese surname.

Gu (, combining the 女 "woman" radical and a gu 古 "old" phonetic) is primarily used in female Chinese kinship terms for "father's sister" (e.g., gugu 姑姑), "husband's sister" (dagu 大姑 "elder sister-in-law"), and "husband's mother" (wenggu 翁姑 "husband's parents"). Gu can also mean "young woman, maiden, maid" (guniang 姑娘 "girl; daughter; prostitute"), and religious titles (daogu 道姑 "Daoist priestess", nigu 尼姑 "Buddhist nun").

Translating Magu into English is problematic, depending upon whether her name is interpreted as a "maid", "priestess", or "goddess" of "hemp", "marijuana", or something else. Victor H. Mair (1990) proposed that Chinese wu (巫 "shaman"), pronounced *myag in Old Chinese, was a loanword from Old Persian *maguš "magician; magi", which is hypothetically comparable with Magu.

Chinese Magu (麻姑) is called Mago in Korean and Mako in Japanese. Mago (마고, 麻姑) is a cosmogonic goddess in Korean creation myths. Hwang (2004:1) calls her "the Great Goddess" and proposes "Magoism, the archaic gynocentric cultural matrix of East Asia, which derives from the worship of Mago as creatress, progenitress, and sovereign." According to the Budoji, Korean mytho-history began with the "Era of Mago." Japanese Mako (麻姑) is usually a literary reference to the Chinese story (below) about Magu's long fingernails, for instance, Mako sōyō (麻姑掻痒 "Magu scratches the itch") metaphorically means "things going like one imagined".

Cultic origins[edit]

Yangshao culture (ca. 4800 BCE) amphora with hemp cord design

While Magu folktales are familiar in East Asia, the sociologist Wolfram Eberhard (1943, 1968:123-126) was the first Western scholar to analyze them. He categorized Magu under a cultural chain of Yao love songs and festivals. Based on references in Chinese texts, Eberhard proposed two centers for the Magu cult, in the present-day provinces of Jiangxi and Hubei. Evidence for an "original cultic center" (1968:124) near Nancheng (南城) county in southwestern Jiangxi includes several place names, including two mountains. The famous Magu Shan (麻姑山 "Magu Mountain") is located in Nancheng, and Taoists regard its Danxia Dong (丹霞洞 "Cinnabar Cloud Grotto", see Hahn 2007:29-30) as the 28th of 36 sacred dongtian (洞天 "Grotto-heavens, heaven-reaching grottos"). The famous Tang Dynasty Daoist calligrapher Yan Zhengqing visited Mt Magu and inscribed the Magu Shan Xiantan Ji (痲姑山仙墰記 "Record of the Mountain Platform where Magu Ascended to Immortality"). A second Magu Mountain is located in Jianchang county (建昌, near Nanfeng 南豐). Magu Wine (麻姑酒) is made in Jianchang and nearby Linchuan. In addition, Magu is an alternate name for Huagu (華姑 "flower maid") Mountain in Xuancheng county of Anhui. Evidence for a secondary area for the Magu cult in Hubei includes the Song dynasty temple near Hankou, along with the Magu Temple on Mount Heng. Several early folktales from Sichuan province associate Magu with caves and one describes a shaman who invoked her. Regarding the traditions that she was born in Jiangxi and became an immortal xian in Shandong, Eberhard says.

Early descriptions[edit]

Portrait of the Immortal Magu (National Palace Museum, Taipei)

Campany (2002:259-270) provides details of Magu mythology in his annotated translation of Ge Hong's Shenxian zhuan (神仙傳 "Biographies of Divine immortals", ca. 317 CE). He compares four Chinese textual variations of Magu stories.

(1) The Shenxian Zhuan Daoist hagiography of Wang Yuan (王遠, or Wang Fangping 王方平) and Magu has the longest early descriptions of her. Wang was supposedly a Confucianist scholar who quit his official post during the reign (146-168 CE) of Emperor Huan of Han and went into the mountains to became a Daoist xian. Later, while traveling in Wu (modern Zhejiang), Wang met Cai Jing 蔡經, whose physiognomy indicated he was destined to become an immortal, and taught him the basic techniques. After Cai had been gone for "over a decade", he suddenly returned home, looking like a young man, announced that Lord Wang would visit on the "seventh day of the seventh month" (later associated with the Cowherd and Weaver Girl lovers' festival), and ordered preparations for a feast. After Wang and his celestial entourage arrived on the auspicious "double-seven" day, he invited Magu to join their celebration because "It has been a long time since you were in the human realm." She replied by invisible messenger. "Maid Ma bows and says: 'Without our realizing it, more than five hundred years have passed since our last meeting!'" After apologizing that she would be delayed owing to an appointment at Penglai Mountain (a legendary island in the Eastern Sea, where the elixir of immortality grows), Ma arrived four hours later.

Magu legends frequently mention these mulberry fields in the East Sea (Christie 1968:50). When Magu was introduced to the women in Cai's family, she transformed some rice into pearls as a trick to avoid the unclean influences of a recent childbirth. Then Wang presented Cai's family with a strong liquor from "the celestial kitchens", and warned that it was "unfit for drinking by ordinary people". Even after diluting the liquor with water, everyone became intoxicated and wanted more.

Some later versions of this legend say Ma was Wang's sister. The poet Li Bai immortalized two Classical Chinese expressions from this story. Magu saobei (麻姑掻背 "Magu scratches [my] back") refers to her extraordinary fingernails. Canghai sangtian (滄海桑田 "blue ocean [turns to] mulberry fields") means "great changes over the course of time"; Joseph Needham (1959:599-600) says early Daoists observed seashells in mountainous rocks and recognized the vast scale of geologic transformations.

(2) The Lieyi zhuan (列異傳 "Arrayed Marvels", late 2nd or early 3rd century), attributed to Cao Pi (187-226 CE) has three stories about Wang Fangping.

Kohn's (1993:355-358, "The Hemp Lady") translation includes a woodblock from the illustrated Zengxiang Liexian zhuan.

(3) The Yiyuan (異苑 "Garden of Marvels", early 5th century), by Liu Jingshu (劉敬叔), records a story about Meigu (梅姑 "Plum Maid") or Magu, and suggests her cult originated during the Qin Dynasty (221-206 BCE).

Campany reads this legend to describe founding a temple, probably on Lake Gongting, and translates these "shaman" and "shrine" references in the future tense. Compare the present tense translation of Miyakawa (1979:86) who interprets her body floating to an existing temple.

(4) The Qi Xie ji (齊諧記, 6th century) associates Magu with snakes. It describes her as a commoner from Fuyang, Zhejiang, rather than a Daoist transcendent, who loved raw meat hash. She captured a strange beast resembling a sea turtle and a serpent, and ate it with her companion Hua Ben (華本 "Flower Root"). When Ma started choking, Hua could see a snake flicking its tongue inside her mouth. She later enjoyed a meal at Hua's house, but upon learning that they had eaten snake meat, she vomited blood and died. Campany concludes:

Hemp goddess?[edit]

麻姑献寿 "Magu Presents Longevity", late 19th-century mural in the Summer Palace's Long Corridor.

Hellmut Wilhelm's book review (1944:213) of Eberhard's original German book (1943) suggested that Magu was associated with cannabis. Eberhard dismissed this hypothesis in the English version.

Campany mentions the Chinese use of ma "hemp" fibers as a weaving material.

The historian and sinologist Joseph Needham connected myths about Magu "the Hemp Damsel" with early Daoist religious usages of cannabis. Cannabis sativa is described by the oldest Chinese pharmacopeia, the (ca. 100 CE) Shennong Bencaojing 神農本草經 ("Shennong's Materia Medica Classic").

Needham (1974:152) pointed out that Magu was goddess of Shandong's sacred Mount Tai, where cannabis "was supposed to be gathered on the seventh day of the seventh month, a day of seance banquets in the Taoist communities." The (ca. 570 CE) Daoist encyclopedia Wushang Biyao 無上秘要 ("Supreme Secret Essentials", Needham 1974:150) records that cannabis was added into ritual censers.

The Shangqing School of Daoism provides a good example. Yang Xi 楊羲 (330-386 CE) was "aided almost certainly by cannabis" (Needham 1974:151) in writing the Shangqing scriptures during nightly visitations by Daoist "immortals". Tao Hongjing 陶弘景 (456-536 CE), who edited the official Shangqing canon, also recorded (Mingyi bielu 名醫別錄 "Supplementary Records of Famous Physicians", tr. Needham 1974:151), "Hemp-seeds ([mabo] 麻勃) are very little used in medicine, but the magician-technicians ([shujia] 術家) say that if one consumes them with ginseng it will give one preternatural knowledge of events in the future."

Needham concluded,


See also[edit]

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