123
bis being implication and subsequent death. One version says that as a result of 'pollution' by pregnancy of which his mother was unaware the bamboo horse on which he rode failed, causing a half-day delay in his arrival at court. As a result the Emperor was convinced of accusations that he had rebellious migntions. The other version, in a rather obscute passage, is that some method was devised by his enemies at court to show his magical power to the Emperor. The method worked and the Emperor was convinced by the accusation by his enemies. The Emperor ordered destruction of the fengshui of the lineage. Upon his return home he died suddenly. According to genealogy the Emperor wept upon hearing about bis death and ordered execution of the official responsible for the destruction of the Cheng's fengshui. The story bears striking similarity to stories in Faute op cup 229, about Huo Zhen and his sister Wu.
L
2. Those are Fa Xuan in the 10th generation, Wan Yi Lang, Wan Er Lang, Fa Xing, Xian Yi Lang, Ning Yi Lang to Ning Wu Lang, and a Nian San Lang in the 12th generation, Gao Yi(1) Lang to Gao San(3) Lang, Zheng Si(4) Lang, Qian Wu(5) Lang, and Zheng Shi(10) Lang in the 13th generation, Fa Tang, Tong San(3) Lang, Pin San Lang and Fa Wen in the 14th generation.
According to the genealogy his father died soon after arrival in the county and his young age was the reason given for an important event in the history of the family.
**Reproduced in Sin, op cit, plate 4**
"The same ancestors were traced to by the Chens of Lok Keng.
76 In the same interview he also said: 1312 generations. I did not ask about the apparent discrepancy.
JH
IN
In a telephone conversation with the Hakka Buddhist funeral ritual expert Mr. Zhang on 5th March 1991, JH learned that Mr. Miao died years ago. His assistant Mr. Zheng Tangsheng moved to Hong Kong, lived in Tai Po, and died before Mr. Miao.
Telephone conversation 5th March 1991
Zhang Zupu, Chonghua Juhu Lusuo 1993, reprinted from Zhongyuan Zazhi 1980.
10. The document reproduced in ZEILS indicates that a new name given to a troubled child in the rite does not resemble the ordination names seen in genealogies.
* The author does not explain the meaning of "faona", "old house". Some of them were probably a kind of ancestral hall as he mentioned that money was collected from different branches for the celebration and where there was a wealthy ancestral trust money can be drawn for that purpose. See also a reference later to Nelson's article about a kind of ancestral hall known as "shengung".
*2 Voc, 3, under Ankong
14
Untitled volume by Guangdong Sheng Xiju Yanjiu She, prefaced 1980, pp. 132-138.