Scriptures and bodies: Jest and meaning in the religious journeys in 'Xiyou Ji'.

摘要

This dissertation reexamines the late sixteenth-century novel, the one-hundred-chapter Xiyou ji (Journey to the West), which narrates a story loosely based upon the pilgrimage of the Tang dynasty (618-905) monk Xuanzang (596-664), in light of the double meanings of word you as both journey and play. By analyzing how the author innovates the narrative conventions of Dharma-seeking journeys and incorporates various religious, philosophical and comical discourses to create a text characterized by a prevalent playful spirit, I seek to illuminate how the multiple discourses of the transcendent, the intellectual and the corporeal engage with each other in this multi-layered text.;I begin by examining one of the protagonists, Sun Wukong's journey in quest for immortality, a prelude to the main journey, in connection to the mid to late-Ming discourses on the power and limitation of the body. I demonstrate that under the language of restraint, which condemns Sun Wukong's unlimited strengthening of his physical power, lies the author's ambivalent fascination with men's bodily potential. Adding a religious and philosophical dimension to the current scholarship on the late Ming concerns with the self and the body, I argue that these concerns receive deepened significance when the pursuit of religious transcendence is intertwined with the growing concern with selfhood and the potency of the body.;In the second part of this dissertation, I trace the changes in the rhetoric of pilgrimage in the fictional literature that focuses on Xuanzang's. I investigate how the novelist subverts the key themes and motifs shared by earlier religious and fictional texts by manipulating conventional religious and philosophical signifiers and by conjoining religious ideals of divergent traditions in renewed contexts. The result is a mixture of comedy, irony, paradoxes, and absurdities that reveal a world in which various truth claims compete with each other and the quantity of canonical knowledge swells to the extent that only partial and fragmented understanding is possible.