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Medieval China (roughly 500–1500 CE) saw the development of Taoist traditions, including the compilation of the Tao Zang (Daoist Canon), a vast collection of over 1,400 texts spanning philosophy, rituals, alchemy, and magic. Texts like the Tao Te Ching, Zhuangzi, and later works from the Tang (618–907 CE) and Song (960–1279 CE) Dynasties were central, alongside ritual texts like the Lingbao Ching and T’ai-p’ing Ching. Taoism during this period was not isolated; it interacted with Buddhism, Confucianism, and other traditions, absorbing elements like karma and reincarnation into its ethical systems.

Christianity reached China as early as the 7th century via the Silk Road, with the Nestorian Church (a branch of Eastern Christianity) establishing a presence during the Tang Dynasty. The Xi’an Stele (erected 781 CE) documents Nestorian missionary activity, showing that Christian prayers and teachings were known in China. Nestorian Christians translated prayers like the Pater Noster (“Our Father”) and Ave Maria (“Hail Mary”) into Chinese, often adapting them for local contexts.

Taoist texts, particularly those involving rituals and magic (e.g., fulu talismans), were eclectic, incorporating elements from other traditions. Fulu are asemic Taoist symbols used for exorcism, healing, and invoking deities, often blending Buddhist, shamanic, and local practices. During the Tang and Song Dynasties, when Taoism was an official religion, priests interacted with Nestorian Christians along the Silk Road, where cultural exchanges were common. Texts like Gnosis on the Silk Road highlight the blending of Buddhist, Manichean, Taoist, and Christian elements in Central Asia, including prayers and spells.