启母之神化与武曌的政权

罗汉

（美国，北佛罗里达大学）

中文摘要

唐太宗把大禹、周公、周文王、周武王、孔子等历来享有盛名的政治人物，拉来作为自己的"政治祖宗"，通过对他们的尊崇，来显示自己能够成为他们道德的和政权的继承人。唐太宗与他们的这种联系，给太宗提供了一种威严、一种非凡的领导力。但武曌作为一位女性，这些男性"政治祖先"起不到提高和张扬武曌政治地位的作用，武曌因而不能充分利用他们的威望，于是不得不从其他的历史源寻找政治正统化的依据。她所找到的"政治祖宗"是一些中国历史神话中的显贵女性，包括烈女（如孟母、敬姜）和神女（如西王母、女娲）。这些显贵女性经常出现在女皇武曌的政治宣传中。为了设计一座女性"政治祖宗"的神庙而扩大武曌的政权，武曌还需要提高一些古代女性人物的历史地位。
在中国历史上，涂山女启母并不是一位事迹突出、大名鼎鼎的人物。可是在唐高宗逝世前的三四年间（680-683），以及此后武曌以皇太后身份临朝称制（684-690）和以女皇帝身份统治中国的时期（690-705），启母经常出现在武曌的政治宣传中。这一时期，通过文坛精英陈子昂、崔融、李峤等人的美化，启母变成中国神话中一位伟大古母，她对于宣扬武曌政权存在的合理性，起了相当大的政治作用。
启母成为理想的母亲、力气浩大的女神，成为武曌赞美嵩山的活动中的重要角色。如崔融撰写的《嵩山启母庙碑铭》、李峤撰写的《攀龙台碑铭》，都有意识地提高女皇武曌的政治地位，把她与古史传说中的女神联系在一起，强调这些母祖先（三皇五帝之母，而不是三皇五帝）所扮演的角色。

StoryofaStone:WuZhaoandtheMotherofQi

N.HarryRothschild,UniversityofNorthFlorida

WuZetianResearchAssociationConferenceLuoyang,China-July2007

InhisexcellentworkOfferingsofJadeandSilk,HowardWechslerarguedpersuasivelythatduringtheexpansiveearlyTanganew,public-spiritedrulingphilosophydeveloped,anideasuccinctlyexpressedintheconcept"theempireisopentoall,"tianxiaweigong.Throughpublicaccessionrites,sacrificesandtoursofinspection,thecelebratedTangemperorTaizong(r.626-649)re-shapedtheconceptionsofrulershipandpoliticallegitimation.Thismarkedanewerainwhichpoliticalvalidationdependedmoreupontheruler'slinktoagrandtraditionofvirtuouspoliticalancestorsthanuponhispositionasbloodsuccessorinaneminentclan.[1]（[1]HowardWechsler,OfferingsofJadeandSilk:RitualandSymbolintheLegitimizationoftheT'ang,(NewHaven:YaleUniversityPress,1985),ix-x,95-104）Tothisend,maleemperorslikeTaizongsolemnlyhonoredwidelyacknowledgedparagonslikeYutheGreat,KingWen,KingWu,theDukeofZhou,andevenConfucius.Affiliationwiththesesovereignsandsages,inturn,conferreduponTaizongtremendousnormativeauthority.Byceremoniouslyreveringtheseexemplars,hebecameheirtotheirmantleofvirtue.ThoughthisvauntedcollectionofsagesandworthiesofferedsomepoliticalcurrencytoWuZhao,theonlyfemaleemperorinChinesehistory,shenecessarilysoughtalternativesourcesoflegitimacybothwithinandbeyondtheconfinesoftheConfuciantradition.WhilecontinuingtopayhomagetothelineageofConfucianworthiesfromantiquity,shealsoassociatedherselfwithfemaledivinitiesandparagonsofeveryideologicalpersuasion-Buddhistdevis,exemplaryConfucianwomenliketheMotherofMenciusandDaoistfiguressuchastheQueenMotheroftheWest.TheconnectionsbetweenWuZhaoandtheseexaltedwomenofthepastwerepromulgatedincarefullyscriptedpoliticalrhetoric,reinforcedthroughpoetry,celebratedtheatricallyinhercourt,andmademanifesttoallbyengravingthemuponmonumentalsteles.Thispurposefulaffiliationwithpastfemaleluminaries,elegantlyrenderedwithhercharacteristicallydeftaesthetictouch,significantlyenhancedWuZhao'spoliticalauthority,providingbothadivineauraandtremendousnormativecharisma.ThispaperwillexaminetheroleofthemotherofQiinmagnifyingWuZhao'spoliticalprofile.Qi'sMotherInthesecondchapterofRecordsoftheGrandHistorian,itisrecordedthatQiwasthesonofYuandawomanoftheTushanclan夏后帝启，禹之子，其母涂山氏之女也。[2]（[2]Shiji2.84）SetalongtheHuaiRiverinFengyuan,Anhui,Tushanwasasmallancientstatelet.[3]（[3]AlbertO'Hara,ThePositionofWomeninEarlyChina(Taipei:MeiYaPublications,1971),20fn1）AccordingtotheBookofDocuments,aftermarriageYuremainedwiththeTushanGirlforamerefourdays,and,criss-crossingtheempireduringhistoilstoquelltheflood,ignoredthewailingandweepingofhissonQi.[4]（[4]ClaeWalthamtrans.ShuChing(Chicago:HenryRegnery,1971),34.Fromjuan5,"YiandJi."）

AcommentaryontheHistoryoftheHanDynastybyYanShigucontainsapassage,purportedlyfromtheHuainanzi,aboutthebirthofQi.AsYutheGreat,legendaryfounderoftheXiadynastyandflood-quellerwhodeliveredChinafromeightcyclesofrain,wasdiggingthroughHuanyuanPass,partofMountSong,hechangedintoabear.Whilebringingherhard-workinghusbandfood,theTushangirlbeheldherhusband'sursineaspectandfledinterror.PursuedbyYu,sheturnedintoastoneononeoftheslopesofMountSong.WhenYudemandedhisson,thestoneintowhichtheTushangirlhadmetamorphosedsplitasunderanddeliveredQi.[5]（[5]AnneBirrell,ChineseMythology(Baltimore:JohnsHopkins,1993),122-3）

FollowingLiuAn'sBiographiesofExemplaryWomen,becauseYuwassodeeplypreoccupiedwithsavingtheempirefromtheceaselessdeluge,theTushangirl-fashionedintheConfucianidiom-waseffectivelyasingleparent,capablyraisinghersonand"bringingabouthistransformation"sothatQiwas"fashionedbyhervirtueandfollowedherteachings."Theeulogytoherbiographyreads:"TushanwasweddedtoLordYu,butafterfourdayshewenttomanagethefloods.Qiwailedandcried.Hismotheralonetaughthimtherightorderandprecedenceinhumanrelationships.Sheinstructedhimtobegoodandintheendhesucceededhisfather."[6]（[6]O'Hara,ThePositionofWomeninEarlyChina,(Taipei,MeiyaPublications,1971),20-1.TranslationofLienüzhuanfromchapter1,"BiographiesIllustratingCorrectDeportmentofMothers,""Tushan,MotherofQi"1.4.AnotherstoryintheDengfangxianzhi(82)alsoillustratestheloftycharacteroftheTushanGirl.Atonejuncture,YutheGreatreputedlyofferedtobequeathhissovereigntynottohissonQi,buttohisministerBoYi.BoYideclinedanddecidedtoleadareclusivelifeonJishan(nearMountSong).Asaresult,kingshipwaspassedfromfathertosonandtheXiadynastybegan.WhenBoYidied,Qi'smotherofferedsacrificesonhisbehalf.）

AlsoinBiographiesofExemplaryWomen,in"BiographiesoftheBenignandWise",onefindsthepassage,"Fromancienttimes,thevirtuouskingsinvariablyhadanuprightwifeasamate.Iftheirconsortswereupright,thentheyflourished;iftheywerenotupright,thentherewaschaos.ThesuccessofXiastemmedfromTushananditsruinfromMoxi."[7]（[7]O'HaratransofLienuzhuanchapter3,"BiographiesoftheBenignandWise,""QuwuofWei,"3.14.Shiji49.1967containsasimilarpassage,whichistranslatedinLisaRaphals,SharingtheLight(Albany:SUNYPress),19）ThusintheHan,theTushangirlwastransformedintotheidealConfucianmother,selflesslyraisinghersonandmoldinghischaracter.InTheFloodMythsofEarlyChina,MarkEdwardLewisremarkedthatsagesofearlyantiquitywere"badfathers"whoneglectedorevensoughttoinjuretheiroffspring.[8]（[8]MarkEdwardLewis,TheFloodMythsofEarlyChina(Albany:StateofNewYorkPress,2006),79-82.Healsonotesthatmanyoftheoffspringare,fortheirpart,wickedsons.CitingMozijianguandChucibuzhu,amongothertexts,Lewiscomments(82)thatQi,indulginginexcessdrinkandmusic,"istreatedasadeviantorcriminal,actingasamoralinversiontohisfatherYu."AsafatherQiisatodds,andatwarwithhisownsonWuGuan.）Naturally,thisleftthemothertoplayagreaterroleinshapingthechild'scharacter.Naturally,instylingherselfasan"uprightconsort,"acaringandbenevolentmatriarch,WuZhaonaturallytookwomenliketheMotherofQi,thisperfectmotherofantiquity,aspartofherbroadcultofpoliticalmothersandgrandmothers.TheMotherofQiandtheMusicofHeavenQiwasapowerfulrulerinhisownright,ariderofdragonswhofreelytraveledbetweentheterrestrialandcelestialrealms.[9]（[9]Birrelltrans,TheClassicofMountainsandSeas,115and177.AlsoseeDavidHawkestrans.Ch'uTz'u:TheSongsoftheSouth(Boston:BeaconPress,1962),49-50）IntheMozi,itwasQi,ratherthanhisfatherYutheGreat,whocommissionedthecastingoftheNineTripods,themythicalvesselsthatsymbolizedaruler'svirtueanddynasty'slegitimacy.[10]（[10]Mozi,MeiYi-paotrans.,EthicalandPoliticalWorksofMotse(Westport,CT:Hyperion,1973),212-3）WuZhaocommissionedthecastingofNineTripodsin694.Theywerecompletedinthespringof697.[11]（[11]ZZTJ205.6499(order)and206.6517(completion).SeealsoRicardoFracasso,"TheNineTripodsofEmpressWu,"AntoninoForteed.,TangChinaandBeyond(Kyoto:ItalianSchoolofEastAsianStudies,1988),85-96）

Qi,whoAnneBirrellreferstoasa"godofmusic"[12]（[12]Birrell,53）eitherstolethemusicofHeaven[13]（[13]Birrell,83-4,c.f.residualfragmentsofTheStorehouseofallThings,aHantextthatis"nolongerextantexceptinfragments."）orreceiveditasagift[14]（[14]Birrell,85;c.f.Shanhaijing）fromonHigh.Between680and683,whenWuZhaowasstill"CelestialEmpress"(tianhou),CuiRongwroteamemorialonbehalfoftheCrownPrincecongratulatingheronthediscoveryofanauspiciousomen,apurple-stalkedfungus(zhicao)beneaththereliquarystupaofTaiyuantempleinLuoyang.[15]（[15]ForthedatingofthismemorialseeAntoninoForte,PoliticalPropagandaandIdeologyinChinaattheEndoftheSeventhCentury(Naples:ItalianSchoolofEastAsianStudies,2006),316n-317n.ThisportentwasalludedtointhefamousCommentaryontheMeaningoftheProphecyaboutShenhuangintheGreatCloudSutrapromulgatedin690.Forteremarksthat"eventhissimpleepisodeoftheherbzhishowsustheconnectionamongofficials,relativesofWuZhaoandBuddhistmonksinfindinganddiligentlyinterpretingthemiraclesandomensforthepropagandaactivityinfavorofWuZhao.）Thelanguageispoignant:TheCelestialEmpresstransformsandcontainsthemyriadthings,Sheinstructsandrectifiesallwithinthesiximperialpalaces(notes).TheEmpireissuffusedwiththestrainsofTushanAllwithintheoceanslookupwardtoreceiveherteachings.[16]（[16]QTW218.2201）伏惟天后化含万物，训正六宫，天下被涂山之音，海内仰河洲之教。The"strainsofTushan"(Tushanzhiyin)isareferencetoQi'smusicofHeaven.Clearly,thesoundofQi'smusicinCuiRong'sencomiumannouncedthegreatergloryofmother,whetherthatoftheTushanGirlorWuZhao,ratherthanson.AsWuZhaoborethetitleCelestialEmpressatthisjunctureandastheportentousfungusforwhichCuiRongofferedcongratulationsgrewinatemplethatWuZhaohadconstructedforhermotherin675,[17]（[17]Forte,162）itwasclearlyatokenofhermajesty.PerfectSpouse,IdealMother:MotherofQiasParagonDuringGaozong'slastyearsandearlyinWuZhao'sroleasGrandDowager,theMotherofQioftenappearsinpoliticalpropagandaasaperfectspouseandidealmotherwhoupheldtheXiadynasty.Thisimplied,ofcourse,thatWuZhaowasaperfectspouseandidealmotherwhohelpuptheHouseofTang.YangJiong,inaninscriptionforLesserRoomTempledraftedpriortoGaozong'sdeath(WuZhaoisstillcalledCelestialEmpress(tianhou),indicatingGaozongwasstillalive),wrote,"InmarryingTushan,thevirtueofhis[Yu's]clanwasthereuponcompleted"[18]（[18]QTW192.1944.SeebelowformoreonYangJiong'sinscription）ConsistentwiththedepictionsinBiographiesofExemplaryWomenoftheMotherofQiastheperfectdutifulspouse,heemphasizedthecentralroleplayedbywomenbothincontinuingtheancestrallineandenhancingthevirtueoftheXia.TheMotherofQialsoappearsinamemorialthatCuiRongdraftedonbehalfofoneGeneralWei,whopetitionedWuZhao(asGrandDowager)topresentsacrificialofferings."ThevirtueofearthsupportsHeaven,andthusthemyriadsorts[offloraandfauna]arecomplete.Themooncomplementsthesun,andthereforetheFourQuartersareillumined.Formerly,[theGirlof]GuishuiassistedYu[EmperorShun]andTushanhelpedelevatetheXia."[19]（[19]QTW219.2209.GeneralWeilikelyisWeiDaijia,whorosetoeminencebrieflyduringWuZhao'sregency,largelyduetohishelpinoverseeingtheconstructionofQianling,servingasaprimeministerfrom685-689.ItisnotsurprisingthatheaskedCuiRongtodrafttheedict,foritisrecordedinhisbiography(JTS77.2671-2;XTS98.3904)thatbecauseofhislackoftalentinthecivilarts,hewasmockedandridiculed.SeealsoRichardGuisso'sWuTse-t'ienandthePoliticsofLegitimationinT'angChina(Bellingham:WesternWashingtonUniversityPress,1978),186,whereWeiDaijiaislistedinacatalogueofearlyTangprimeministers.）臣闻坤德承天，所以曲成万类；阴灵配日，所以兼烛四方。故妫水佐虞，涂山翼夏。OnemightreadilycompareWuZhao'ssupportfortheHouseofTangtotheTushanGirl'sgreatcontributiontotheestablishmentandcontinuityoftheXia.AlsoduringWuZhao'sregency,theWet-nurseofWuZhao'sdaughter,theTaipingPrincess,elevatedtoLadyoftheStateofFeng,offeredamemorial,writtenbyliterarymasterChenZi'ang,tocongratulateWuZhaoonthebirthofherGrandsonSuccessorLiLongji.Citingtheblessingsofbeingamaternalrelative,the"ThegoodfortunesofTushanwereduetothebountifulofferingsmadeatXiaTower."[20]（[20]QTW209.2114）涂山之庆，既裕于夏台；高禖之祠，未陪于殷荐。Inbothcases,sheiscastasanidealofmotherlydeportment,ratherthanasanindependentfemalesovereign.Thetimewasnotyetright.Notsurprisingly,onceWuZhaomovedtoestablishherownZhoudynasty,theMotherofQiwasnolongerutilizedtopresentWuZhaoas"goodwife,dutifulmother"forheraffinalHouseofTang.TheTushanGirlalsoappearedonthelengthyCoilingDragonTowerInscription(Panlongtaibei),writtenbyaestheticmasterLiQiaoonbehalfofWuZhaotohonorherdeceasedparents-toreinventandexaltherfamilybackground-in699.[21]（[21]The600lineinscriptioncanfoundintheQuanTangwen219.2515-2523.RichardGuisso'sWuTse-t'ienandthePoliticsofLegitimationinT'angChina(Bellingham:WesternWashingtonUniversityPress,1978),11-16containsalengthydescriptionofthecontentoftheinscription.InAntoninoForte'sexcellentannotatedtranslationoftheCommentaryontheGreatCloudSutra(DunhuangdocumentS6502),itexpresslystatesthat"CoilingDragonTower"wasanothernameforWuZhao'smingtang.SeeForte,PoliticalPropagandaandIdeologyattheEndoftheSeventhCentury(Kyoto:ItalianSchoolofEastAsianStudies,2005)269-70;Forte,MingtangandBuddhistUtopiasintheHistoryoftheAstronomicalClock:TheTower,theStatueandtheArmillarySphereConstructedbyEmpressWu,(Rome,1988),180,194n.InWuZhao'sMingtangcomplex,herfive-floorTowerofHeavenwastoppedbyacrowningornament,apearlheldaloftbyseveraldragons(Forte1988,157;cfZZTJ205.6505).NinecoilingdragonsalsosupportedtheroofoftheMingtang(Forte1988,155c.f.THY11.279,JTS22.867).）ThistimeitisnotWuZhaoherself,buthermotherYang,whowasassociatedwiththeTushanGirl."TheFilialandEnlightenedExaltedAugustEmpress[22]（[22]ThishonorificposthumousnamewasbestoweduponWuZhao'smother(neeYang)on20October690,justdaysaftersheinauguratedherZhoudynasty.SeeZZTJ204.6468andXTS4.91.AlsoForte2005,304fn233）:inthebeginningsheequaledthetrothofthe[Womanofthe]GuiRiver;totheendsheproceededfromtheachievementsofTushan."[23]（[23]QTW249.2519）始同妫水之聘，终启涂山之业。Byframingmother,likedaughter,asheirtoagloriouslineageofeminentwomenofdistantantiquity,LiQiao'scleverrhetoricdeftlyfusedheredityandpoliticaltradition,situatingWuZhaoattheloftyandpoliticallypotentconvergenceofthesetwinapexes.WuZhaore-establishedQi'smotherasasignificantfigure,asoneofthemothersofantiquity.Afterherdeath,theMotherofQicontinuedtoappearinpoliticalrhetoric.WhenWuZhao'syoungestsonEmperorRuizong(LiDan)diedin716,officialsdebatedwhetherornotthespirittabletsoftheSolemnandBrilliantAugustEmpressandtheLuminousandSuccessfulAugustEmpress(EmpressDou,WuZhao'sdaughter-in-law)shouldbesetalongsidehis.Arguingthatprecedentwouldonlyallowonespirittabletintheancestraltemple,ministerChenZhenjiememorialized,"Inmyhumbleconsideration,theLuminousandSuccessfulAugustEmpresspossessesthevirtueofTaisi,andalreadyreceivesancestralofferingsalongwithRuizong.HowevertheSolemnandBrilliantEmpressisnottheequalofQi'smotherandthereforeshouldbehonoredinanothertemple."伏惟昭成皇后，有太姒之德，已配食于睿宗；则肃明皇后，无启母之尊，自应别立一庙。[24]（[24]JTS25.951）LaterinXuanzong'sreign,thefamilyofEmpressDou(WuZhao'sdaughter-in-law)confirmedtheexaltedhistoricalreputationoftheireminentkinsmeninAdvisortotheHeirApparentPeiYaoqing's(681-743)epitaphinscribedforthestelemarkingthespiritpathofEmpressDou'syoungerbrother.Asectionoftheinscriptionreads:"MyeldersisterequaledthevirtueofTushan;shewasthe'KingWen'smother'ofhertime."[25]（[25]QTW297.3016）吾姊合涂山之德，时维文母。TheApotheosisoftheMotherofQi:TwoSistersandWuZhao'sSacredGeographyAccordingtotheShanhaijing,"TheGreatRoomofMountSonggaoistothewestofChengyang.ThisiswheretheMotherofQitransformedintoastone."[26]（[26]Taipingyulan887.3943,referringtoShanhaijing）QiwasbornonthesiteofYutheGreat'senfeoffmentatXianearmodern-dayDengfeng,attheveryfootofMountSong.[27]（[27]Dengfengxianzhi,(Dengfeng:Dengfenggemingweiyuanhuiwenhuaju,1979),81.AccordingtoLegendsoftheFiveMarchmounts[Wuyueshihua](Beijing:Zhonghua,1982),107,Yu'sfatherGunwasalsoknownasEarlChong(chongbo),andchong()andthesong()ofMountSong,shareacommonlinguisticorigin.）Morethanthirtyfeettalland150feetinperimeter,theStoneofQi'sMothercanstillbefoundtodayatthefootofMountSong'sTenThousandYearsPeakoftheGreatRoom(Taishi).Inantiquity,wiveswerealsoknownas"rooms"(shi).AccordingtotheAnnalsofDengfeng,thetwomainridgesofMountSong,theGreaterRoomandLesserRoom(Xiaoshi)werenamedforthetwoconsortsofYutheGreat,theMotherofQiandheryoungersister.[28]（[28]Dengfengxianzhi,(Dengfeng:Dengfenggemingweiyuanhuiwenhuaju,1979),13n,171-2.Inchapter260ftheRizhilu,GuYanwucommentedthattheyoungersisterdidnotoriginallyexistandwasaddedbylatergenerationsofhistorians(houren).）HuanyuanPass,thegreatfurrowcuttingthroughMountSong,linksGreaterRoomandLesserRoomridges.[29]（[29]Cefuyuangui2.AlsoseeLegendsoftheFiveMarchmounts[Wuyueshihua](Beijing:Zhonghua,1982),106-7）InHanWudi'stime(141-86BC),aLesserRoomTemplewaserectednearthebaseoftheLesserRoomridges.IntheEasternHan,itwasrefurbishedin123AD,duringthereignofHanAndi.[30]（[30]Dengfengxianzhi,(Dengfeng:Dengfenggemingweiyuanhuiwenhuaju,1979),171-2）ThreesetsofstonequegatessetupduringtheEasternHanreconstruction--dedicatedtotheMotherofQi,toGreaterRoom,andtoLesserRoom--stillsurvive.FromtheEasternHanuntiltheTang,thereappearstohavebeenlittleinterestintheMotherofQiandheryoungersister.However,inscriptionsfromWuZhao'seratestifythatduringthelateseventhcenturythefemaleemperorandherrhetoriciansresuscitatedthecultsofthesetwosisters.HerefforttoapotheosizethesesistersbeganinearnestduringthefinalyearsofherhusbandGaozong'slife.Inthesecondlunarmonthof680,escapingthetribulationsofcourtlife,anailingGaozongandWuZhaoretreatedtothemountainssouthofLuoyang,visitingtheRuzhouhotspringsandaseriesofDaoistmonasteriesandtemplesonMountSong.AftermeetingcelebratedShangqingDaoistmasterPanShizheng,ontheji-weidayofthesecondlunarmonth,thevernalequinox(19March680),theyvisitedSongyangmonasteryandtheTempleofQi'sMother,andorderedsteleserectedonbothsites.[31]（[31]JTS5.105-6）ThisoutingmarkedthebeginningoftheelevationoftheTushansisters.Inhis"PrefacetotheSteleInscriptionforLittleAuntieTempleoftheLesserRoom,"likelywrittenatthisjuncture,YangJiong(650-693)cleverlycraftedrhetoricthatbothconnectedWuZhaototheTushansistersandestablishedgreaterMountSongaspartofhersacredgeography.ThetalentedyoungpropagandistdescribedtheconnectionbetweentheSpiritofLesserRoomandtheculturehero,flood-quellerYu:LesserAuntieTemple,accordingtothe"TreatiseonGeography"intheHistoryoftheHanDynasty,isLesserRoomTempleofMountSong.Thetempleidolistheimageofawoman.Followingtheloreofantiquity,sheistheyoungersisteroftheMotherofQi,theTushanGirl--shewhoinantiquitygavebirththroughastonefissuresothatwaterandearththereforebroughtforthherachievement.[32]（[32]QTW192.1944.ItisverydifficulttoknowpreciselywhenYangJiongwrotethisinscription.Themostplausibleguesswouldbebetween680and683,duringGaozong'sfinalyears,whentemplestotheMotherofQiandotherdivinitiesinthevicinityofGreaterMountSongwereestablished.）

臣谨按少姨庙者，则《汉书·地理志》：'嵩高少室之庙也。其神为妇人像者，则古老相传，云启母涂山之妹也。'昔者生于石纽，水土所以致其功；娶于涂山，家室所以成其德。

YangJiong'sinscriptioncanalsobeunderstoodaspartofWuZhao'sefforttoexaltandsanctifygreaterLuoyang.AsChang'anwascloselytiedtotheHouseofTang(theLifamily),WuZhaosoughttocreateaseparatesphereofpoweroutsidethepoliticalambitofLi-Tangauthority.IntheLesserRoominscription,hecitedQinShihuang'sactofengravinghisnameonMountTai,indicatingthataruler'sconnectionwithsacredmarchmountswasanimportantpartoffixingtheboundariesandestablishinghisempire.Hethenexaltedthepeak:"Amongmountainsandpeaks,LesserRoomistheembodimentofdivineelegance.AccordingtotheLuoRiverChartandtheKuodizhi,armorandbucklerswereusedtoopenupthemountains.Thepeakgivesexpressiontotheuniverse;spurtingforthandgatheringyinandyangessences….Carvedandangular,theystandboltupright,eightthousandfeet."少室山者，山岳之神秀者也。凭河图而括地，用遁甲以开山。发挥宇宙之精，喷薄阴阳之气。壁立而千仞。Thus,evenbeforeWuZhaobecameGrandDowagerin684,propagandistsbothassociatedherwithfemaleexemplarsofdistantantiquityliketheTushansistersandsoughttoelevategreaterLuoyang,particularlyMountSong.Duringherreign,MountSong,soproximatetoherDivineCapitalLuoyang,emergedasthepreeminentmarchmount,anationalcenterofritual.Anothersteleinscription,writtenbyCuiRongin680whenGaozongandWuZhaoorderedtheerectionofstelesattheTempleofQi'sMotherontheirequinoctialoutingtoMountSong,similarlyexaltedthefemaleemperor.InTaoismundertheT'ang,TimothyBarrettlookedatthecommemorativestelecomposedforthemotherofQibyWuZhao's"chiefencomiast"CuiRongin680,asatourdeforceoffemalepowervestedinDaoistlore,"avirtuosodemonstrationoftheamountoffemaleimageryavailableinthelessConfucianreachesoftheChinesetradition."HeremarkedthatTangDaoism(particularlytheShangqingschool)hadabsorbedfemaledeitiesfromantiquity-divinitiessuchasNüWa,TheQueenMotheroftheWest,theMysteriousandMarvelousJadeGirl,theMotherofLaozi,andtheMotherofQi.[33]（[33]Barrett,TaoismundertheT'ang(London:Wellsweep,1986),40-1）Thoughin680WuZhaostillsharedpoliticalauthoritywithGaozong,StephenBokenkampdescribesCuiRong'scompositionasamanifestefforttoframeWuZhaoas"motherofgods."Thelanguageoftheinscriptionwas"couchedinelegantparallelproseandstuddedwithclassicalallusions…whilenominallydedicatedtotheancientgoddesses…[the]comparisonisbeingdrawntoWuZhaoasmotherandcreatorofanewheavenandearth."[34]（[34]Bokenkamp,"AMedievalFeministCritiqueoftheChineseWorldOrder:TheCaseofWuZhao(r.690-705),"Religion28(1998):387.）ThesefiguresofferedWuZhaoagreatdealofpoliticalcurrency,andoftenappearedinherpoliticalpropaganda.Shetookfulladvantageofthiscurrency,reshapingthesefiguresandthenatureoftheirpowertosuitherneeds.ThefollowingpassagefromCuiRong'sinscriptionfortheshowcasesthecompellingrhetoricofthisgifted"encomiast"musteredonbehalfofWuZhao:YourhumbleservanthascarefullylookedintotheTempleofQi'sMother.ThismeansthemotherofLordofXia,Qi.IntheHandynasty,toavoidthetaboonameofJingdi(r.156-140),'Qi'waschangedto'Kai.'Resultantlythenamecirculated,andsomerecordscallher'Kai'smother.'AndyetneitherGuYewang'sYudizhi[35]（[35]GuYewang(519-583)wasawriterandcommentatoroftheNortherndynasties.）orLuYuanming'sRecordsofMountSonggaofollowedthetabooorder.BothreferredtoherastheLadyofYangdi.[36]（[36]ThecommentaryofTongdian(179.4737)indicatesthat"somepeopleclaimthatcapitalofYuofXiawasestablishedinHenan'sYangdi.The"TreatiseonGeography"intheHanshu(chapter28)corroboratestheclaimthatYangdiwasthelocationofthestateofYuofXia.FollowingtheChineseHistoricalAtlas(Zhongguolishidituji),volume2TanQixianged.(Beijing:Zhongguodituchubanshe,1996),vol.2,44-5,Yangdi,setalongtheYingRiver,isabout35kmsoutheastofMountSong.Tellingly,YangdiissituatedinYuCounty-theYuofYutheGreat.）Thisnamewasnotdrawnfromtheclassicsandapparentlycomesfromnowhere.ExaminingtheNorthernDipperwiththearmillarysphere,theresidenceoftheMotherofLi[37]（[37]ThisislikelyareferencetothemotherofLaozi.）isneartheNorthernCulmen[38]（[38]TranslationofBeijias"NorthernCulmen"isdrawnfromSchafer,PacingtheVoid(Berkeley:UniversityofCaliforniaPress,1977),44）;intheStoneChamberoftheGoldenTerrace[39]（[39]TheGoldenTerrace(jintai)isassociatedwiththeQueenMotheroftheWestandMountKunlun.AccordingtotheTanghuiyao(50.869),inthethirdyearofChuigong(687),WuZhaoasGrandDowagerchangedtheLongxingObservatorytoGoldenTerraceObservatory.AccordingtoTaipingyulan1.1and38.182,citingRecordsoftheTenContinents(Shizhouji)atopMountKunlunthereare"GoldenTerraceandtheJadePillars,wheretheprimalpneumasareharmonized-thisisthelocalefromwhichtheHeavenlyEmperorruled."TaipingYulan811.3605,citingtheGuanlingneizhuan,inwhichLaozihimselfclimbsMountKunlunandascendstheGoldenTerrace.）,theresidenceoftheQueenMotherisontheWesternMount.[40]（[40]TheWesternMountisKunlun.）

Whenthepneumasactasmother,themyriadthingsallsproutforth.Whenthemoonactsasmother,herglowingcountenanceshinesdownonall.WhentheEarthelementactsasmother,aboveandbelowwillmergeandproducegreatness.WhentheEmpressactsasmother,stateandfamilyaresuccessfullyformed.[41]（[41]TranslationofthisparagraphdrawsheavilyonBokenkamp'stranslationin"AMedievalFeministCritiqueoftheChineseWorldOrder:TheCaseofWuZhao(r.690-705),"Religion28(1998):388）

FormerlyHuaxutrodinafootprintandbecamepregnantwithamalechild.NuDengrespondedtonuminousspiritsandtheRedEmperorwasmade.CometpassedbyHuazhuandtheWhiteEmperorwasbirthed.ThemoonpenetratedYoufangandtheBlackSpiritdescended.[42]（[42]FollowingCefuyuangui2,HuaxuisboththebirthplaceofFuxi'smotherandthenamebywhichsheisknown.NuDengisthemotherofDivineFarmer,ShenNong.YoufangisthemotherofZhuanxu.）

SoscintillatingtheXia!SomarveloustheTushanGirl!ShemarriedYuontheverymornhebeganmakethesurveyoftheearth.ShewasjoinedinmatrimonyatMulberryTerrace….Thestonesplitopenonthenorthernside,asignofhisbirth.ThisiswhatGuoPureferredtoasthe"StoneofQi'smothertothewestofYangcheng."ThisiswhatLiRongcalledthe"ShrineofQi'sMotheronthesouthernslopeofMountSong."臣谨按启母庙者，盖夏后启之母也。汉避景帝讳，改启之字曰开，厥后相传，或为开母。而顾野王《舆地志》，卢元明《嵩高记》，并不寻避讳之旨，以为阳翟妇人，事不经见，谅无所取。粤若玉斗璇玑，李母之居邻北极；金台石室，王母之宅在西山。气为母则群物以萌，月为母则容光必照，坤为母则上下交泰，后为母则邦家有成。故华胥履迹而雄氏孕，女登感神而炎运作，星流华渚而白帝生，月贯幽房而黑精降。明明有夏，穆穆涂山，予娶于度土之辰，女婚于台桑之地。……石破北方，终见生余之兆。则郭璞所谓阳城西启母石，李肜所谓嵩山南启母祠。

ThoughGaozongwasstillalive,CuiRong'sinscriptionclearlywascraftedtohonorWuZhao,affiliatingherwithanarrayoffemaledivinitiesfromantiquity.InbothTanghistoriesitisrecordedthatalmosttwodecadeslaterwhenWuZhao,asEmperor,visitedtheTempleofQi'smotheronanimperialprogresstoMountSong,shebeheldthestelethatsheandGaozonghadorderederectedbackin680,withCuiRong'smarvelousinscription.Deeplyadmiringtheeleganceofhisprose,sheorderedhimtocomposeacommemorativeinscriptionforherfengandshanrites.[43]（[43]XTS114.4195,JTS94.2996.Thetimingoftheprogressinquestionisunclear.IntheOldTangHistory,itisrecordedthatitwas"duringtheShengliera"(Shenglizhong),20December697-28May700.Inbothhistories,itisrecordedthatwhenthefengandshanriteswerecompleted,CuiRongwascommissionedtowritetheinscriptionfortheAltarofAudiences(Chaojin),theclosingceremonyofthegrandritesheldatMountSongperformedon25January696.CuiRong'sbiographyintheOldTangHistoryindicatesthatWuZhaoheapedpraiseupontheinscriptionwhenshevisitedMountSongduringtheShengliera(20December697-27May700).）

Inthefirstlunarmonthof683,onanoutingtotheirmountainretreatFengtianPalaceonMountSong,WuZhaoandGaozongsentemissariestoperformsacrificesatshrinesforthevariousdivinitiesoftheCentralPeak,includingtheTempleofQi'sMother.[44]（[44]JTS5.110;THY7.102,TPYL110.529.ADaoistobservatorywasestablishedinsideofFengtianpalacein684,seeTHY50.878）ShortlyafterGaozong'sdeath,intheninthmonthof684,whenWuZhao,asGrandDowager,madeLuoyangherDivineCapital,changedtitles,colorsofcourtbanners,namesofoffices,andinauguratedanewreignera,[45]（[45]ZZTJ203.6421.Intheninthlunarmonthof684,attheoutsetofWuZhao'sregency,theofficialdesignationofLuoyangwaschangedfrom"EasternCapital"to"DivineCapital."）shealsodesignatedLaozi'smotherasGrandDowagerofAnteriorHeaven(xiantiantaihou).[46]（[46]Barrett,41-2.THY50.878,perhapserroneously,recordsthatthefemaledivinityhonoredisLaozi'swife,ratherthanLaozi'smother.ThisisrepeatedinCambridgeHistoryofChina,Vol.3,p.292）

TherewerenofurtheractivitiesonMountSongrelatedtotheTushansistersformorethanadecade.ThenatureandtimingofthisceremonytohonorthemotherofQiandthevariousregionaltutelarydeitiesofMountSongisdetailedfurtherinthe"TreatiseonRitesandCeremonies"intheOldTangHistory:[47]（[47]JTS23.891）

In695(Zhengsheng1),Zetian[WuZhao]wasabouttostageaneventonMountSong.[48]（[48]Theabove-mentionedfengandshansacrifices.）Previously,shehadsentemissariestoperformsacrifices[tomountaindeities]inordertoprayforblessingsandassistance.SheissuedanedictdesignatingMountSongasSpiritPeak,honoringthespiritofMountSongasKingoftheCentralHeaven.[49]（[49]Thesetitleswerebestowedintheseventhlunarmonthof688,seeZZTJ204.6449）HisspousewashonoredasNuminousConsort.Inthepast,MountSonghadtemplesdedicatedtoQiofXiaandQi'smother,andtoAuntoftheLesserRoomPeak.[50]（[50]LesserRoom(Xiaoshi)wasthenameofthepeakwheretheshanritewasperformed.）Sheorderedprayersandsacrificespreparedateachofthesesites….Becauseduringthefengandshanrites[inthehibernallamonth[51]（[51]Thehibernallamonthwasthe12thmonthaccordingtoXiachronometry,WuZhao'sZhoudynastyfollowedthehorologicalprecedentofhernamesakeZhou.Thereforethehibernalmonthwasthesecondmonthinsteadofthetwelfth.SeeJTS22.864）of696],shesecuredtheprotectiveblessingsofthespiritsofMountSong,ZetianthereuponelevatedSpiritPeak'sKingofCentralHeaventoAugustEmperorofCentralHeavenandhisNuminousConsortwasmadeAugustEmpressofCentralHeaven.HouQiofXiawasnamedPerspicaciousandSagaciousAugustEmperor.ThespiritofQi'smotherwasinvestedasGrandDowageroftheJadeCapital.ThespiritoftheAuntoftheLesserRoomPeakwasdesignatedLadyGoldtower.AndPrinceJinwasnamedtheAscendantImmortalCrownPrince.Atemplewasestablishedforeach.则天证圣元年，将有事于嵩山，先遣使致祭以祈福助，下制，号嵩山为神岳，尊嵩山神为天中王，夫人为灵妃。嵩山旧有夏启及启母、少室阿姨神庙，咸令预祈祭。至天册万岁二年腊月甲申，亲行登封之礼。礼毕，便大赦，改元万岁登封，改嵩阳县为登封县，阳成县为告成县。粤三日丁亥，禅于少室山。又二日己丑，御朝觐坛朝群臣，咸如乾封之仪。则天以封禅日为嵩岳神祇所祐，遂尊神岳天中王为神岳天中皇帝，灵妃为天中皇后，夏后启为齐圣皇帝；封启母神为玉京太后，少室阿姨神为金阙夫人；王子晋为昇仙太子，别为立庙。

ThetitularelevationoftheTushansistersoccurredonthexin-yidayofthesecondlunarmonth(17March696),severalmonthsafterWuZhaoperformedthefengandshanritesatMountSong.[52]（[52]ZZTJ205.6504AlsoseeJTS6.124andTPYL110.）MountSongbecameaDaoistparadise,theCentralHeaven.TheJadeCapital-associatedinWuZhao'sceremonywiththespiritofQi'smother-was,inDaoistlore,attheverycenterofthehighestHeavenwherethesupremedeitydwelled,presidingoverapantheonofDaoistdivinities.[53]（[53]OnJadeCapital(Yujing),seePaulKroll,"LiPo'sTranscendentDiction,"JournaloftheAmericanOrientalSociety106.1(1986),107.KrollremarksthattheJadeCapitalmightbetterbetermed"theJadeCapitolineMountain,"theexactcenterofthehighestheaven"accordingtoasixthcenturyDaoistmanual,TheSecretCruceswithoutSuperior(wushangbiyao).AlsoseeEdwardSchafer,"TheOriginofanEra,"JournaloftheAmericanOrientalSociety85.4(1965),545）Like"JadeCapital"inthetitleofQi'smother,soLadyGoldtower,thetitlebestoweduponheryoungersister'sspirit,containedgreatDaoistresonance.InShangqingDaoism,LordGoldtower(Jinquedijun)wasanintermediarybetweenHeavenandhumanity,aLatter-daySage(housheng),amessianicincarnationofLaozialsoknownasLiHong.[54]（[54]LiviaKohn,DaoismHandbook(Leiden:Brill,2000),213）ApassageintheTaipingguangjirecordsvarioustitlesofLaoziincluding"ImperialRulerofGoldtower"金阙帝君.[55]（[55]Taipingguangji1.1.TheTangHuiyao(50.865)recordsatitlethatXuanzongbestoweduponLaoziin754,GreatSageoftheExaltedGreatDao,EmperorofthePrimalOriginandGoldenTower.AsimilartitleisrecordedinXTS5.149andinZZTJ217.）

Indeed,JadeCapitalandGoldtower,termsconnotingboththesistersofTushanandDaoistparadise,oftenappearlinkedinWuZhao'spropaganda.ShangyangPalace,builtinLuoyangintheImperialParkduringtheShangyuanera(20September674to18December676)containedbothaJadeCapitalGateandwithinitaGoldtowerGate.[56]（[56]Tangliudian7）LiuWeizhi,oneofWuZhao'sfamousScholarsoftheNorthernGate,wroteapoemstylingthePalaceofNinePerfections(Jiuchenggong),asummerretreatinthemountainswestofChang'antowhichWuZhaoandGaozongoccasionallyadjournedinthelatter'sfinalyears,asaDaoistparadise:TheimperialorchardspreadsbeforetheGoldenTower;TheImmortalTerracestationstheJadeBells[imperialchariot].[57]（[57]QTS44.540.XTS3.74andJTS5.103indicate,forinstance,thatinthefifthmonthof678GaozongandWuZhaoretreatedfromChang'antothemountainpalace.）

Inthesecondmonthof684,WuZhao,asGrandDowager,establishedaDaoistconventatGoldtowerPavilion(Jinqueting),andfilleditwithwomenformerlybelongingtoGaozong'sharem,whoweretonsuredasDaoistnuns.[58]（[58]Tanghuiyao50.878）

ZhangChangning,asiblingofthenotoriousZhangbrothers,hiredChenZi'angtowriteacommemorativeinscriptionforLaozi'stomb,aeulogydirectedmoretowardexaltingWuZhaothanhonoringtheDaoistfounder:InthisfirstyearofDivineAchievement(697AD)…

ThePreciousTripodshavebeencompleted,Thecourtistranquil,Andtheempireisatpeace.TheemperorhasreceivedthewayofthepurpleyangetherAndbeeninvitedtotheJadeCapital.[59]（[59]QuanTangwen214.Ofcourse,therealreasonforthememorialwastohelpelevatehisbrothers,WuZhao'sfavorites,ZhangChangzongandZhangYizhi.ItcoincidesneatlywiththearrivalofthesetwoyoungmeninWuZhao'scourt.TheywentontofoundtheDirectorateforReiningCranesin699.WuZhao'snephewsandothermenincourttoutedZhangChangzongasthereincarnationofWangZijin王子晉.Fortheirbiographies,seeJTS78.3337andXTS104.3921.）

Also,theStelefortheAscendedImmortalCrownPrince,purportedlyWuZhao'sowncomposition,reads,"TheJadeCapitalisarealmofdeathlessness…theGoldTowermarksthegroundoflongevity."玉京为不死之乡……金阙乃长生之地。[60]（[60]QuanTangwen(Beijing:Zhonghua,1997),98.1007）TheQuanTangwenincludesaworkofWuZhao,thefinalstanzaofatwelve-versepoemforasacrificetosupremedeityHaotianshangdithatmakesfurtherreferenceto"GoldenTower":Usethesupernalpath,Openthedoortotheheavens;Revolvearoundthesolarchariot,movingvestmentsofcloudAscendtheGoldenTower,enterPurpleTenuityLooktowardtheimmortalcarriage,gazeupattheregalmercyseat式乾路，辟天扉。回日驭，动云衣。登金阙，入紫微。望仙驾，仰恩徽。[61]（[61]QTS5.53.InOfferingsofJadeandSilk,HowardWechslerdescribesHaotianshangdiasan"all-embracing,universalHeavenlydeitywhobelongednottoonefamilybuttoalltheempire"(x).）

Clearly,thenamesheldbythetwosistersofTushan,JadeCapitalandGoldenTowerheldatremendousDaoistresonance.AsDaoismwascloselylinkedtothefoundingancestoroftheTang,Laozi,WuZhao'sattitudetowardDaoismwasdecidedlytepidintheyearsimmediatelyprecedingandfollowingtheinaugurationofherZhoudynasty.However,duringherwaningyears,WuZhao'sthoughtsturnedtothepromisesoflongevityandimmortalityofferedbyDaoistelixirs,andshelookedtoDaoismforinspiration.[62]（[62]Barrett,TaoismundertheT'ang(London:Wellsweep,1996),44-5）AndasMountSongloomedlargerinthewakeofthefengandshansacrifices,boththeMotherofQiandheryoungersisterdevelopedintoimportantdivinitieswithintheDaoistpantheon.

ConclusionsWuZhao'sconnectionwiththeMotherofQiwasbutasinglelinkinawiderwebofassociations,acalculatedconcatenationoflinksthataffiliatedherwithmanyDaoist,BuddhistandConfucianwomenanddivinitiesfromthepast.WhiletheemergenceofthecultoftheMotherofQiduringWuZhao'sreignwasnot,initself,apivotal,orevenaparticularlysignificant,partofthefemaleemperor'spoliticallegitimation,theriseofthislittleknowndivinitywasmotivatedbyaseriesofcomplexandinterrelatedpoliticalandreligiousconcerns.First,theMotherofQiwaspartofWuZhao'sconsciousaffiliationwithawidernetworkoffemaledeities,astrategythathelpedbuttressandvalidateherpersoninheruniqueroleasfemaleemperor.TherolesofJadeCapitalandLadyGoldtower,assignedtotheMotherofQiandheryoungersister,respectively,markedtheascentoftheseTushansistersintoapantheonofDaoistdivinities.Thisstrategy,reinforcedinrhetoricandpropaganda,providedanormativesensethatwomenalwayshadbeenandalwayswouldbepoliticallyeminent.AsHowardWechslerarguedinOfferingsofJadeandSilk,politicallegitimacywascontingent"moreupontherulerbeinglinkedtoagreattraditionofvirtuouspoliticalancestorsthanbeingbloodsuccessortoaprivatefamilialbirthright."Second,theTushanGirlandhersisterwereassociatedwiththeGreaterRoom,theLesserRoomandYangdi,sitesonorproximatetoMountSong.AlongwithDivineCapitalLuoyang,MountSongwasthesacredgroundofherZhourevolution.Inadditiontothesummerpalaces,theceremoniesandtheBuddhistandDaoisttemplesthatdottedgreaterMountSong,herconnectiontothesewomenhelpedmakemanifesthertiestothissacredlandscape.Third,whenGaozongwasstillaliveandintheyearsimmediatelyfollowinghisdeath,exaltingQi'smotherservedtoaccentuatetheroleofthemother,ofwomen,incontinuingtheancestrallineandenhancingaclan'svirtue.Naturally,onceWuZhaobecameEmperor,thisaspectofQi'smotherwasde-emphasized.Fourth,hermanufacturedconnectionwiththemotherofQicanbeunderstoodaspartofWuZhao'sefforttoreclaimtraditionandantiquity,todefinethemashersandrecasttheminherownimage.Finally,inWuZhao'spropagandatherearereferencestothemusicofTushan.WhileinantiquitythesonQiwascreditedforpossessingtheHeavenlymusic,inWuZhao'spropagandathemusicresonatedformotherratherthanson.