125
HH
The volume entitled the Genealogy of the Chens of She Shan contains two or three separate genealogies of Chen surname from which I cannot trace common descent. It seems that some pages were missing in the copy in the Hong Kong University collection. The name pujao, if indeed an ordination name, does not follow the usual long or fa format. It is probably an ordination name from another, more well-known "folk" religion, Luozu Jiao, which have ordination names in a format of Pa followed by another character, according to an account in a Qing work of anecdotal literature quoted by Fu Yilin's article "Qing Qrankong kupan Cilaoguançaizong Qislu Kao" – first published in 1942 and included in his Fu Yin Zash wusht man Wengao Xiamen Daxue Chubanshe, 1989. The pantheon and practice of Laiozu Jio is not related to the tradition that is the subject of this article.
* According to Lo, op cit, p. 216 n 21. So Lo Pun was a member of an alliance including Lai Chi Wo, a multi-surname village. With one exception, which is not So Lo Pun, all member villages were lineage extensions related to Lai Chi Wo. I know of some Huang people in Lai Chi Wo, but do not know their genealogical relationship with So Lo Pun or whether they celebrated the Fengchao in the past. The genealogy contains a spirit tablet related to Lu Shan and the Three Ladies, a passage of invocation, and two talismans. It is unlikely that the genealogy belonged to a wang specialist, whose repertoire will take up many volumes, not just a few pages in a genealogy as in this case.
*I fail to date any of the generations. Some dates are given in the genealogy using Dynastic year names which cannot be found in reference books for year names. I have not checked as thoroughly some of the year names and title of emperors in the prefaces.
Copied during an interview with the ritual specialist by Lee Lar-mu, then of the Oral History Project of the Chinese University of Hong Kong. For part of the memorial, I have a tape recording of the priest's recitation demonstration during the same meeting for comparison.
12. The Xu's genealogy of Shek Pik, Lantau Island in the British Library collection of genealogies from the New Territories contains a list of offerings for grave worship which begins with one raw pig and one cow. Rubie S. Watson, in her Inequality Among Brothers, Cambridge University Press 1985, p. 43 mentioned the division of raw pork after the ancestral hall ritual at Ha Tsuen but does not say if the four pigs purchased for the occasion were first offered to the ancestors as offerings.
41
Huhur Xinwen Yi hun Xu Zhi, Beijing Zhonghua 1986, p. 181.
"For the note see Luo, op cit, p. 230. For his picture of the Hakka as "farmer-scholars" see ibid, pp. 16-18.
**Luo Op Cit, p. 255-263.
* The description is in vol. 2. In the table of contents, the author has inserted xiang ("incense") between Ahuan and Huo. The rite has some interesting features. It uses a long piece of red cloth stretched from the "lower" end near the entrance of the hall to the "upper" end of the ancestral incense burner, and the ashes were carried over the "bridge" thus formed to the incense burner. That additional ancestors are incorporated into the ancestral hall in the
125
HH
The volume entitled the Genealogy of the Chens of She Shan contams two or three separate genealogies of Chen surname from which I cannot trace common descent. It seems that some pages were missing in the copy in the Hong Kong University collection. The name pujao, if indeed an ordination name, does not follow the usual long or fa format. It is probably an ordination name from another, more well-known "folk” religion, Luozu Jiao, which have ordination names in a foronat of Pa followed by another character, according to an account in a Qing work of anedoral literature quoted by Fu Yilin's article "Qing Qrankong kupan Cilaoguançaizong Qislu Kao – bust published in 1942 and included in his Fu Yin Zash wusht man Wengao Xiamen Daxue Chubanshe. 1989 The pantheon and practice of Laiozu Jio is not related to the tradition that is the subject of this article
* According to batte op car, p. 216 m 21. So Lo Pun was a member of an alliance meluching Lai Clu Wo, a multi-surname village. With one exception which is not So Lo Pun, all member villages were lineage extensions related to Lat Chi Wo I know of some Huang people in Lai Chi Wo, but do not know then genealogical relationship with So Lo Pun or whether they celebrated the Fengchao in the past. The genealogy contains a spojit tablet related to l ́u Shar: and the Three Ladies, a passage of myocation, and two talismans. It is unlikely that the genealogy belonged to a vang specialist, whose repertone will take up many volumes, not just a few pages in a genealogies as in this case
*I fail to date any of the generations. Some dates are given in the genealogy using Dynastic year names which cannot be found in reference books for year names I have not checked as thoroughly some of the yeau names and title at emperors in the prefaces.
Copied during an interview with the ritual specialist by Lee Lar-mu, then of the Oral History Project of the Clunese University of Hong Kong. For part of the memorial I have a tape recording of the priest's recitation demonstration during the same meeting to Comparison
12. The Xu's genealogy of Shek Pik, Lantau Island in the British Library collection of
genealogies from the New Territories contam a list of offerings for grave worship which begins with one saw pig and one Law cow. Rubie S. Watson, in hei Inequalis. Among Brothers, Cambridge University Press 1985. p 43 mentioned the division of raw pork after the ancestral hall ritual at Hà Tsuen but does not say if the four pigs purchased for the occasion were first offered to the ancestors as offerings
41
Huhur Xinwen Yi hun Xu Zhi, Beijing Zhonghua 1986, p 181
"For the note sec Luo, op ett p 230. For his picture of the Hakka av "farmer-scholars" see
bid pp 16-18
**Luo Op Cit、p 255-263
* The description is in vol. 2. In the table of contents the author has inserted xiang (* incense") hetween Ahuan and Huo. The vite has some interesting features. It uses a long piece of red. cloth stretched from the "lower end near the entrance of the ball to the "upper" end of the ancestral incense burnes, and the ashes were carried over the "bridge" thus formed to the mcense burner. That additional ancestors are incorporated into the ancestral hall in the
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