[ { "id": 206640, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 188, "title": "RAS-1972", "content_text": "182\n\nCo-location of deities\n\nKEITH STEVENS\n\nIn Fukienese temples in Singapore and Malaya, the T'ai Sui images are often seen with Hsuan Tien Ta Ti (***) or with the Goddess of Mercy (##). In Cantonese and Amoy temples there, the T'ai Sui images are occasionally to be seen with the medical deities Lu Tung Pin (†) or Hua To ($) and in one temple with T'ai Shang Lao Chün (LB).\n\nIn another Fukienese temple in Singapore a triad occupying the centre altar was said by the temple keeper to be three of the Nine Emperors (g). Two were positively identified, one as the second brother of the main deity Chiu Hwang ( ). He is black skinned, bare footed, with one foot on a fire wheel, has protruding eyes, black beard, and his hair is wound into a top knot. His two arms are at his side, otherwise he is very similar to Fa Chu Kung (✯✯2). The second identified image is on the right of the main deity, and he is, without doubt, Wang Tien Kung (1A). The third unidentified image on the left of the main deity could easily be T'ai Sui. He is black faced and bearded, a standing general in armour, holding a bell in his left hand and a sword in his right; he has three eyes, ear tufts of hair, and wears a Taoist crown.\n\nIn one Fukienese temple in Taipei, Yin Ch'iao was seen together with Ch'ü Kung Chen Jen (AA). (Plate 19)\n\nIn North China in Kalgan his second brother Yin Hung ( *) is a special deity said to save people from the \"fifteen bad deaths\". He sits on the opposite side of the central deity, the Jade Emperor (11), from Yin Ch'iao. Both brothers are naked and, surprisingly, have claws, beaks and wings. Grootaers10 says that Yin Ch'iao is never to be seen except as an attendant to the Jade Emperor. It would appear that either the local god maker in Kalgan did not know the identification features of Yin Ch'iao and has confused him with the Thunder God; or that there is a local legend which we do not know about; or thirdly that Grootaers misidentified the two attendants of the Jade Emperor.\n\nC. B. Day bought a hand-painted scroll in Hangchow, depicting five Buddhist figures and six Taoist ones. This pantheon chart included T'ai Sui Ti Chün ( *#*#) together with the San Kuan\n\n10 W. A. Grootaers, Rural Temples around Hsüan Hua (Folklore Studies vol. 10).", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206647, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 195, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n189\n\nMalaya, in nine of which he is the main deity. Twenty-seven of these temples are run by Fukienese emigrants or their descendants; one is run by Hakka, three by Cantonese, two by Ch'ao Chow and one by Hainanese. In Taipei all eleven observed images are in temples maintained by Ch'üan Chow emigrants. There are three Cantonese temples in Malaya in which he has been seen; one is in Seremban and two are in Kuala Lumpur. In one of the Kuala Lumpur temples he is to be seen beside a sand divination table; the temple keeper in the other said that he was a lesser deity donated by a Fukienese devotee. The Seremban temple had all three brothers seated together on an altar in a temple devoted to Hsuan Tien Shang Ti (玄天上帝).\n\nIn a Hainanese temple in Singapore there is a standing image of Fa Chu Kung with the usual unkempt hair, but he has only one foot resting on a fire wheel. He is the secondary deity in the temple, which is dedicated to Wen Chow Hou Wang (溫州侯王) who is a specifically Hainanese deity.\n\nIn one spirit medium temple in Singapore, where Fa Chu Kung is the main deity, the medium and the keeper are both Fukienese. The female medium speaks with a very deep voice, said to be that of Fa Chu Kung, and writes prescriptions for medicines dictated by him. To stimulate the spirit to reply, and thereby causing considerable interest to the spectators around the table, the female medium pauses between writing each prescription and extinguishes a lighted candle on the roof of her mouth.\n\nProfessor Wolfram Eberhard has confirmed that in his researches he has encountered this deity, the god of the cult of tea merchants localized in the areas of Ying Ch'üen (#) and Te Hui (德惠) whose birthday is on the 27th day of the 7th lunar month. Law suits were settled before this deity, who is mentioned in the Taiwanese folk almanac of 1963.\n\nMyths concerning the origins or deification of Fa Chu Kung\n\nMost temple keepers who have an image of Fa Chu Kung in their temples tell a different story about his origin. These tales do, however, contain certain common factors:\n\na. Fa Chu Kung is the head of all demons and is to be feared. His black face signifies his demonic origins. He warned all gods in the area of Ying Ch'üen in Fukien that the area was too\n\nPage 190 is missing\n\nPage 195\n\nPage 196", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 211634, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 49, "title": "RAS-1989", "content_text": "24 \n\nand not even a tablet is permitted. Images of the Jade Emperor seen in Taiwan, Hong Kong, Macau and in South-East Asia are all very similar, portraying him as a bearded, usually gilded, image of an official seated on a throne, with a jade tablet clasped in both hands before his chest (see Plates 2 and 3). His head-dress is not a crown in the western sense, but a classic hat, the mien (mian) the rectangular mortar board cap from which is suspended, front and back, thirteen red cords bearing green, red and blue beads and descending almost to the level of his eyes. Thirteen indicates his supreme rank. This, it should be noted, is the typical standard image of a great number of official deities other than the Jade Emperor, and the only way one can categorically identify his image is to see it on his altar, or to find that it bears an original inscription describing it as the image of the Jade Emperor.\n\nHis image is placed as high on the altar as possible, even to the extent of placing it on as many as three to four tiers; his image, even more than most, must never permit his feet to be touching the ground. In a number of places he is considered to be too holy and too powerful to be portrayed by an image; his title only being recorded on a tablet which occupies the centre of his altar. Images of the Jade Emperor are to be seen not only on the main altars of temples dedicated to him but also, in a small number of instances, on secondary altars in temples dedicated to lesser deities. In Suifu in Szechuan, Graham in 1928 counted nineteen images of the Jade Emperor on altars in the town. The images were placed on the first floor of the temples whereas other gods were normally on the ground floor.\n\n7\n\nGrootaers noted that the cult of Yuh Huang was well represented in the sanctuaries built in high spots in the city of Hsuan Hua (south of Chang Chia Kou [Kalgan] and northwest of Peking). The earliest was dated 1535 AD. Yuh Huang was better known there as Hao T'ien Shang Ti and his image portrayed him as a bearded scholar with a mortar board cap.\n\nIn many folk religion temples in Ch'aochou (Teochew) communities his tablet stands in the front centre of the altar table nearest the main entrance, and in front of the main altar, with only an image of the Third Prince on his altar table standing between the Jade Emperor's tablet and the entrance. The altar of the Jade Emperor is referred to as the T'ien Kung T'an (Tiangong Tan). On his birthday, the 9th of the first lunar month, large sacrificial offerings to T'ien Kung are placed on this special altar", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211641, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 56, "title": "RAS-1989", "content_text": "31\n\naides and guardians. His two major aides, according to a Taiwanese temple keeper, are major deities in their own right:\n\nT'ai I Chiu K'u T'ien Tsun (AZREF) and Lei Yin P'u Hua T'ien Tsun (LEO).\n\nHe has a senior deity as his personal messenger, Teh Chih Chiangchun (特赤將軍)\n\nA Buddhist priest guiding a visitor around his temple in Chia I county in Taiwan, in which the Jade Emperor was the main deity on a side altar in a side hall pointed out that he had four bodyguards:\n\nThe Marshals Wen (溫), Ma (馬), K'ang (康) and Chao (趙) with blue, white, red and black faces respectively.\n\nThe full title of the Jade Emperor is:\n\nHao T'ien Chin Kuan Yu Huang Shang Ti (昊天金阙玉皇上帝) or T'ien Ti San Chieh Shih Fang Wan Ling Chen Tsai (天帝三界十方万灵真宰). This is possibly best translated as The True Lord of Heaven, Earth and Mankind, in all areas and of the Mystical Spirits.\n\nThe following are the short titles by which the Jade Emperor is known:\n\nYu Ti (玉帝)\n\nYu Huang T'ien Kung (玉皇天公)\n\nT'ien Kung (天公)\n\nT'ien Kung Tsu (天公祖)\n\nT'ien Kung Yeh Yeh (天公爷爷)\n\nT'ien Shang Ti (天上帝)\n\nTien Ti (天帝)\n\nHe is also known as:\n\nYu Huang Ta T'ien Tsun Hsuan Ch'iung Kao Shang Ti (玉皇大天尊玄穹高上帝)\n\nYu Ch'ing Shang Ti (玉清上帝)\n\nHao T'ien Shang Ti (昊天上帝)\n\nShang Ti (上帝)\n\nLao T'ien Yeh (老天爷) North China", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 } ]