TOTAL VIEWS: 278
Taoism is a native religion in China, and its main ideological source is the Taoist thought that was born in Chu. Chu was the epicenter of ancient Chinese witchcraft culture, deeply influencing early Taoism through three aspects: gods, necromancy, and medicine. In response to inexplicable happenings, the Chu people invented a variety of gods and ghosts; they worshipped and sacrificed to these gods and ghosts in order to ensure the continued existence of their ethnic group. Chu's belief in ghosts and gods served as the impetus for the early Taoist immortal system. The Chu people used objects with images of human figures to accompany the burial ceremony, which they believed had witchcraft functions to help the tomb owner ascend to heaven and earth. This was consistent with the early Taoist immortals ceremony. In a low-productivity environment, Chu people often relied on the power of wizards to eliminate diseases through spells, prayers, medicine, and acupuncture. Early Taoist medicine was mostly inherited from witchcraft medicine, but with the rise of Taoism, witchcraft medicine was gradually abandoned.
Ban, G. (1962). Hanshu. Beijing, China: Zhonghua Book Company.
Du, J. (1993). A brief introduction to the jade-carved statues of Shijiahe Culture. Jianghan Archaeology, 3, 51-59.
He, J. (2019). Annotations on the Strategies of the Warring States. Beijing, China: Zhonghua Book Company.
Henan Provincial Institute of Cultural Relics and Archaeology. (2003). Xincai Geling Chu Tomb. Zhengzhou, China: Elephant Press.
Huang, Y., & Li, Z. (2023). Taiyi: The axis of philosophy of the Laozi. Religions, 14, 1372.
Jiang, L. (1987). Revised Annotations on Qu Yuan's Fu. Tianjin, China: Tianjin Ancient Books Publishing House.
Jiang, L. (2010). The influence of primitive religion on the origin and development of ancient Chinese civilization. Dongyue Tribune, 10, 47-58.
Lai, G. (2015). Excavating the Afterlife: The Archaeology of Early Chinese Religion. Seattle, WA: University of Washington Press.
Li, L. (2007). Guodian Chu Bamboo Slips Reading Notes. Beijing, China: China Renmin University Press.
Qu, P. (2023). From witchcraft medicine to Taoist medicine: Medical transformation under the background of cosmic religion. China Journal of Traditional Chinese Medicine and Pharmacy, 8, 3915-3918.
Song, G., & Zhang, J. (1995). Customs of Chu State. Wuhan, China: Hubei Education Press.
Wang, C. (2022). Research on the image and function of Chu tomb beasts. Cultural Relics of Central China, 5, 108-113.
Wang, F. (2021). Archaeological understanding of "Pianyi". Jianghan Archaeology, 3, 66-75.
Wang, G. (1983). Wang Guowei's Suicide Note. Shanghai, China: Shanghai Ancient Books Bookstore.
Wang, Y. (2017). Chuci Zhangju. Shanghai, China: Shanghai Ancient Books Publishing House.
Wu, C. (2009). Jingchu witchcraft and Wudang Taoist culture. Journal of Hubei University (Philosophy and Social Sciences Edition), 6, 36-40.
Xu, Y. (2002). Guoyu Jijie. Beijing, China: Zhonghua Book Company.
Yuan, F. (2019). An analysis of the Taoist concept of "the meditation of the sun and the moon". Religious Studies, 1, 26-30.
Zhang, J. (2017). Yunji Qiqian. Beijing, China: Central Compilation & Translation Press.
Zhao, P. (2007). Inscriptions on the beasts from the tomb of Heshang Ling in Xichuan, Henan Province, and the "Wanqi" in Qin and Han dynasty bamboo slips. Journal of National Museum of China, 2, 70-74.
Zhao, X. (2009). A study on the origin of the sacrifice of "Eastern Emperor Taiyi" in the Nine Songs. Journal of Jiangnan University (Humanities and Social Sciences Edition), 2, 72-78.
Zheng, X. (1999). Liji Zhengyi. Beijing, China: Peking University Press.
Chu Witchcraft and the Origins of Early Taoism
How to cite this paper: Lei Yang. (2025) Chu Witchcraft and the Origins of Early Taoism. Journal of Humanities, Arts and Social Science, 9(4), 773-781.
DOI: http://dx.doi.org/10.26855/jhass.2025.04.019