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Taming the Wild Horse: An Annotated Translation and Study of the Daoist Horse Training Pictures by Louis Komjathy (review)

more of an exchange between Jones and the Daoists. How this may have influenced the structure or content of the book, however, is not addressed directly. There are a number of minor errors and stylistic choices that may be unclear to some readers. Lin Manshan’s son Lin Bin 李斌 is mentioned on page 16, but is not introduced until the next page; Jones makes references to “Yellow Associations” (Huanghui 黃會) on page 41, but does not include the pinyin until it is referenced again on page 45. On page 119, doufu豆腐 is left untranslated instead of simply rendering it as “tofu,” and on page 154 the local term for bicycle (yangche洋車) is only described as a foreign cart. Page 217 cites figure 53 but refers to the image of an invitation memorial (fig. 52) found on page 305. Moreover, this memorial does not use the term “People’s Republic of China” as he suggests, while the Thanking the Earth memorial with genealogy (fig. 40) does. The book does not contain Chinese characters in the main text, except in a number of tables, but they are included in the index. Jones provides wide-ranging descriptive accounts of this Daoist group that will likely go unmatched for some time. The accompanying film may be far more successful as a finished product, being more restricted in what it includes, and perhaps the book can act as a useful accompaniment to expand on whatever sections the viewer desires to find more detail about. It is recommended to anyone interested in Daoist ritual, religion in modern China, or rural north China.