RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d NOTES AND QUERIES 306 h) Feng Huo Yuan T'ien Yuan Shuai (風火院田 元帥) i) Wu Tai Yuan Shuai (五代元帥) j) Chung Lich Ta Yuan Shuai (忠烈大元帥) k) Lei Hai-ch'ing (†) Various Sightings Tien the Marshal of the Wind and Fire Ministry Marshal of the Five Dynasties The Great and Loyal Marshal See Werner's story below. I have never seen nor heard this title in any temple in Taiwan and South East Asia, nor in any book on these places. In Anking on the Yangtze in the thirties, the three gods of the actor's guild were T’ien (□) To (†) and Kuo (#)* In 1971 there were at least five temples dedicated to Chief Marshal T’ien and the three Tien brothers in Taiwan. One of these was in Taipei and one in Changhua (title 'c' in the list above) and another in Taipei, one in Tainan and one in Yunlin (title ‘a' above). According to a Penang (Malaysia) temple keeper and a Hsinchu (Taiwan) devotee, prior to 1949 the cult centre of this Taoist heterodox (*) cult used to be at Ch'uanchow (*), Fukien. Legends Numerous legends surround Chief Marshal T'ien. One basic story has already been recounted by Miss Werle. Variations and other stories include another recounted by Werner who, like Père Doré, failed to connect Marshal T'ien with Wu Tai Yuan Shuai, Marshal of the Five Dynasties (5#†) whom he calls the 'God of the Musicians'. Werner continued, "this god had his origin in a practical joke played by his school fellows on a young scholar who lived in the time of the Five Dynasties (907-60 AD). Whilst he was taking a siesta they drew a picture of a crab on his forehead and stuck two willow branches (sometimes represented as pheasant's tail feathers) behind his ears. When he awoke he was so chagrined that he 4 Shryock: The Temples of Anking: Libraire Orientaliste: Paris 1931, p. 163. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1979 https://digitalrepository.lib.hku.hk/catalog/2801w5938 158 JULIAN F. PAS As I see the situation, Chinese temples can be grouped under various criteria, for instance, (i) religious affiliation; (ii) nature of deities enshrined; and (iii) ownership. Let us try this proposal and see how it works out. (i) Temples according to their religious affiliation: First, there are temples that must be considered as essentially Confucian: in Taiwan only a small number located in most of the district capitals: Taipei, Tainan, Tai-chung, Changhua, Hsinchu, Kaohsung, Hualien, Chiayi, Taitung. These are the temples erected in honor of Confucius himself. A number of temples enshrining Kuan Ti or other deities do not fall under this category. Second, a great number of temples are distinctly Buddhist: they are built by the Buddhist community (monks and/or nuns) or by a distinctly Buddhist group of lay people or even by an individual Buddhist believer or Buddhist family. They enshrine Buddhas and/or bodhisattvas, and are in most cases attached to monastic establishments. Temples enshrining bodhisattvas Kuan-Yin or Ti-tsang are not necessarily of this type. Third, there are temples in Taiwan that may be called Taoist. Their numbers on the mainland tend to be much larger: they were in some cases attached to Taoist monastic institutions, just like their Buddhist counterparts. Taoist monasteries (as the author also mentions, p. 113) do not seem to exist in Taiwan nowadays (although a revival is taking place, e.g., the Tao Te Yuan in Kao-hsiung) but Taoist temples can still be recognized as such, although it is not easy to formulate practical criteria. Negative criteria are: temples designated as Taoist either in government publications and official lists or by the temple administration itself are not necessarily Taoist. In those cases "Taoist" temple means any temple which is not Confucian, Buddhist or ancestral. Furthermore, a Taoist temple is not necessarily one that enshrines Taoist deities (cf. Buddhist temples). Positively speaking, a Taoist temple is one founded and/or administered by a distinctly Taoist ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1979 https://digitalrepository.lib.hku.hk/catalog/2801w5938 RELIGIOUS LIFE IN PRESENT-DAY TAIWAN 179 2. The Participants (a) Confucianism Whether it ever was a religion or not, is no longer relevant and depends largely on the assumption that Confucianism can be identified with the state cult, the imperial cult of ancient and imperial China. Today it is no longer a religion in that sense although the old system of ethics is still adhered to and has been partially absorbed by the folk-religion. There has been, however, an increase in the construction of temples: in the cities of Taichung and Kaohsiung large new temples have been built in the middle seventies. The old temples in Tainan and Changhua have been completely restored (1977-78), and since these enterprises are financed by the municipal governments, this movement of renewed attention for the great sage is sometimes interpreted as a reaction against the recent campaign of denigration of Confucius in China. Activities in the Confucian temples are, however, still minimal: they are rather memorial halls than centers of worship. Only once a year, on the birthday of the sage (since the republican period fixed on Sept. 28), a great sacrifice takes place in the temple premises. It is a grandiose event, based on ancient rites, but performed by government officials in the early hours of the morning.4 Outside this yearly event, the temples are visited by tourists (especially in Taipei and Tainan), although other cultural activities are organized by the local temple committees: for instance, in Taichung a series of lectures was given on the interpretation of the I Ching. (b) Buddhism Although Buddhism has infiltrated folk religion in several ways, it is easier to define Buddhism as a distinct religious tradition. The revival of Buddhism, already started in China some decades ago, continues in Taiwan, but it seems to happen along traditional patterns rather than as break-away new religions.5 According to a pamphlet about Taiwan published in May 1978 by the Chunghua Information Service, "Followers of the Buddha are estimated at 8 million. More than 2,500 temples are attended ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1979 https://digitalrepository.lib.hku.hk/catalog/2801w5938 In cases of chain-misfortune, the family will consult a medium who evokes the spirits of their deceased ancestors until settlements of complaints result in a more peaceful existence. The duty of filial piety and related family virtues are still strongly emphasized in education and traditionally derive from Confucianism. They have, however, become part and parcel of the Chinese tradition as a whole and of the family religion in particular. Although in Taiwan families tend to be more often than not nuclear, the duty of filial behaviour is taken seriously. Several temples have used modern techniques to instill and propagate traditional virtues by putting the 24 stories of heroic filial piety on animated puppet shows (e.g., Changhua, Hsinchu). (ii) The Community: for the majority of the rural population and to a large extent of the city dwellers, religious life centers around (home and) the community temples. Traditionally, each neighborhood, hamlet, or village has its own temple, and this temple is the focal point of the whole group, around which social life is organized. Although some details discussed here also apply to Buddhist and Taoist temples, the average community temple is quite distinct from both of them. Most community temples in Taiwan are neither Buddhist nor Taoist: the gods enshrined and worshipped are of popular creation or of popular choice; they are non-denominational and are community "property". Only in a few cases can it be said that the gods derive from one or the other of the voluntary religions: more often, the secondary gods are of Taoist or Buddhist origin. Examples are Kuan-yin: rarely a primary deity, and formed more often of secondary importance in Matsu temples. Ti-tsang-wang is another case. He is the Chinese adaptation of the bodhisattva Ksitigarbha of Buddhism; although few temples enshrine him as their principal deity, he seems to be ubiquitous all over Taiwan as a deity on one of the main side-altars. On the Taoist side, Lü Tung-pin can be mentioned as a secondary deity, whereas Hsüan-t'ien Shang-ti is an example of a well-spread cult of a primary Taoist god. But in the majority of the cases, the most frequently worshipped deities are of purely popular origin: Matsu, Kuan Ti, the gods of pestilence, Pao-sheng Ta-ti, T'ai-tzu yüan-shuai, etc.15 What determines the community and folk-religious character of these temples even more is their actual origin: these temples are Page 210 Page 211 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1984 https://digitalrepository.lib.hku.hk/catalog/5h73wh572 25 A more carefully planned survey would make sure that all areas of Taiwan are included. In my survey, some are totally omitted, although I do have representatives from most administrative units throughout Taiwan (and 2 samples from Hong Kong). Cities: Taipei: 19 Keelung: Tainan: 17 Kaohsiung: 23 Taichung: 115+37 Yangmingshan: Counties: Taipei: 4 Yunlin: 6 Ilan: Chiayi: 11 Taoyuan: 9 Tainan: 4 Hsinchu: 16 Kaohsiung: Miaoli: 8 Pingtung: 5 Taichung: 31 Taitung: 5 Changhua: Nantou: 23 Hualien: 18 Penghu: Final Considerations The practice of divination appears to be a universal phenomenon in the history of religion: universal both in time and in space. The modalities display an immense variety, and to come up with a complete list of types would require another essay. The Chinese temple oracles seem to belong to a category of numerological divination types in which the probability of certain results can be calculated according to mathematical laws. The other type of Chinese folk divination, using two "moon blocks", follows similar probability patterns, and is often used in combination with the temple oracles.21 One can wonder about the reasons why this type of divination remains so popular among Chinese temple goers. There may not be a simple answer to the question and it very likely touches on the borderline between conscious and unconscious motivation. Consultation of the oracles, moreover, is not dissimilar to gambling, with the important difference that the oracle consultant believes implicitly in the divine guidance and control of the oracle result. Although aware that probability patterns are involved, the ordinary believer is still convinced that the outcome of his consultation... ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1984 https://digitalrepository.lib.hku.hk/catalog/5h73wh572 36 JULIAN PAS Sample No. 4 (B-34) A unique set of 38 oracles is found in the Changhua Matsu temple "Nan-Yao kung". The text is reduced to a minimum: short verses with a very short interpretation. (See bibliography Ch'ien-shu chu-chieh). 振 電影 ·让化 印市 刷四山 麻富枯東 衣貴木風 換從新得 二錦人發意 敬七三 贈 #號猇 角 字 衣愿枝 好 前婚 婚行 之慎之 論 新让 斷 头 保定 前程依邇 問事咸宜 失 人 約好 運音 途 通通 曰 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1984 https://digitalrepository.lib.hku.hk/catalog/5h73wh572 43 B-2 B-2 Pai-shou ling-ch'ien, Ku-shih chu-chieh ti by Cheng Chin-ling $436. Tsoying, Kaohsiung, 1976. M. Published Kuan-sheng Ti-chun ying-yan t'ao-yian ming-sheng ching E KNMVTÆ. Published by the Fu-ch'uan Fo-t'ang in Kang-shan, Kaohsiung. QUI÷HES, 1971. (The oracles are in the Appendix). B-6 Kuan Yin ling-ch'ien chu-chieh, erh-shih-szu shou Pi. Taichung: Jui-ch'eng Bookstore, 1975. B-34 Ch'ien-shu chu-chieh, Tien-shang Sheng-mu, lished by the Nan-yao Temple in Changhua M, R, LTE. Pub Mä, 1977. B-54 Huang Ta-hsien (Wong Tai Sin) ling-ch'ien, ku-pen chu-chieh A¶ LASER. Published by the Wong Tai Sin Temple in Kowloon, HK, n.d. (purchased in 1980). B-55 Po-chi hsien-fang 1981;. Taiwan (no exact place indicated but stamped by the Tz'u-yu Temple in Taipei, BMK), 1951. B-55 Lu Ti ling-ch'ien hsien-fang, PPARI), Hsinchu: Chu-lin Book-store 新竹市竹林書局,1977. B-55 Fu-yu Ti-chün chüeh-shih ching, Lü-tsu ling-ch'ien chi hsien-fang Fili MEIM.NG MAUZERO/2A07), Hong Kong, N.T., SEDILE. 8-0 1976. + Wu-nien ch'ien-sui ling-ch'ien chu-chieh 1F, Published the Chen-an Temple (2000) of Ma-ming-Shan in the county of Yiin lin, Taiwan, 1963. (ii) Taiwan Oracles: Temple Samples Werner Banck, Das Chinesische Tempelorakel PPE (part 1: Sources), Taipei: Ku-t'ing Bookstore, fillaliliPVM, 1976. (iii) Canton Temple Oracles, collected by the Library of the Center of Asian Studies, University of Hong Kong (not included in Banck's source edition) 1. Kuan-shih-yin ling-ch'ien, #, published by Wu-kui t'ang 4, in Canton, n.d. (circa 1940?) block print reproduction; contains 100 oracles). 2. Hung-sheng-wang ch'ien 1, published by I-wen tang in Canton, n.d. (blockprint reproduction; contains 64 oracles). 3. K'ang-kung ling-ch'ien 12, published by T'ien-pao Printing Co.: Ch'an-shan, Canton, dated 1855 (nice wood block print edition) + 4. Fu-shen T-u-ti ch'ien (@J:22, published by Wen-tang Bookstore, **W in Yue-tung ch'an shan 40, dated 1859. (woodblock print; 30 oracles). 5. Shang-ti ling-ch'ien (zar, published by Wen-t'ang Bookstore, Z, n.d. (wood block print; 50 oracles). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 133 ger ferry service direct to Hong Kong has already been established, and airports at Haikou and Sanya are being up-graded to international standard for direct air links with Hong Kong. A 50-km railway link will complete the link between Ba Suo, Lintau and Yulin. For energy, an open-cut mine will be developed at Changpo with capital investment of US$ 60 million (Bulletin, May 10, 1983) and the estimated output of 500,000 tonne of coal will be used at power stations at Changpo and Haikou (China Daily, November 25, 1983). The projects which the Hainan authorities would like to proceed as joint ventures with foreign capital are listed in Table 1 (Anon., 1982a). These projects were presented to the Australian Department of Trade as being indicative of the range of the island's ambitions rather than as specific projects to which they Product Location size Comments Cement Dong Fang 1 Mt/a Export through Basuo. Petroleum refinery West Coast 1 Mt/a Based on expectations of offshore oil. Silicon carbide Dong Fang 15000 tpa Based on planned hydro expansion on Changhua River. High quality silica sand. Plate glass Daxian Rebuilding of facilities. Paper Daxian Aluminium 30000 tpa Long-term ambition. Tourism Five potential locations. Tropical agriculture Sugar cane, pineapple, cashews, coffee, cocoa macadamia nuts, beef and dairy cattle. Fish, prawns 27 sites available for fish farms. Page 150 Page 151 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1989 https://digitalrepository.lib.hku.hk/catalog/8336pm92h 331 established during the Chenghua (1465-87) period. From information in genealogics about the Dangs who started the villages it can be estimated that Wing Lung Wai was established in the same period and Tai Hong Wai a little later, in the first half of the 16th century." All of the five main villages, therefore, had been started between the second half of the 15th century and the first half of the 16th century, and from them the smaller villages of Kam Hing Wai and Ko Po were derived. B. Merger of settlements in the 17th century The foregoing would suggest that the development of the Dang settlements in Kam Tin was a process in which new villages were established as offshoots of the older main villages. But the opposite process, that of newer settlements being merged into older ones, also took place, in the critical period of the 17th century. Such were the cases of Sa Bui Leng (Sha Pui Leng) and Gau Ga Chyun, two Dang settlements which either no longer exist (Gau Ga Chyun), or no longer have any Dang residents (Sa Bui Leng). According to his descendants, who now all live in Tai Hong Wai, Dang Man-wai first established a village at Shun Fung Wai, and then left it and moved to Nam Pin Wai. There is a widely known fung-sheui story which implied that Nam Pin Wai was unfit for a single surname community. Man-Wai discovered the problem: the fung-sheui was no good as far as the behaviour of women was concerned. So he gave up the idea of settling there. He moved from there back to Kam Tin. Man-Wai and his people first lived at Sa Bui Leng after coming back. It was told that a dan is still to be seen at the site of his settlement. After he became jeun-sz he built Tai Hong Wai and moved there. One version has it that Tai Hong Wai was started by his younger brother, not himself. The brother followed the instruction of the bandit chief called Lei Maan-Wing then living in Tai Mo Shan. Man-Wai was an expert on fung-sheui. Before his time the people [of his segment of the lineage?] were very poor. Thanks to his choice of good fung-sheui [something to do with the village wall] they enjoyed prosperity after the final move. Gau Ga Chyun means the village of nine families. An elder remembered seeing seven or eight houses used as store houses when he was small. These belonged to the Gwok-Yin jou segment of Wan-Yu jou people. He said that people lived there until more than 10 generations ago, they found the place unsatisfactory and moved back (sic) to Wing ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1989 https://digitalrepository.lib.hku.hk/catalog/8336pm92h 368 Sung, Hok-p'ang et. al. (1984), pp. 1-9. 1973 "Legends and stories of the New Territories: Kam T'in', JHKBRAS xiii, 1973, pp. 28-40. 1974 "Legends and stories of the New Territories: Kam T'in", JHKBRAS xiv, 1974, pp. 160-185. Taga, Akigoro Tanaka, Issei 1982 Chugoku Sofu no Kenkyu, vol. 2, Tokyo. 1985 Tsui, Bartholomew Watson, Rubie S. Wolf, Arthur P. (ed.) A Chiu 亞潮(?) baai 拜 baai-san Baak Mou-Seung Ú Baak-Ging Baishe Zhuan Lineage and Theatre in China. Interdependence of Festival Organization, ritual, and theatre in the lineage society of South China, Tokyo. 1989 Village Festivals in China: Backgrounds of Local Theatres. Tokyo forthcoming "Daojiao Yili ya Jishen Kiju zhijian de Guanxi”, forthcoming "Taoist Ritual Books of the New Territories". 1985 Inequality Among Brothers: Class and Kinship in South China, Cambridge University Press. 1974 Religion and Ritual in Chinese Society, Stanford. GLOSSARY chiu-gaan chiu-dou * Chiu-Yip # chu 柱 Chuk Yuen 竹園 Chung E Chung Yeung 重陽 Chung-Saan U Bak Bin 北便 Bak Dai 北帝 bei 陂 bong 榜 Bou-Dak Chi #AM bui cha-gwo 茶果 Chan Gau 陳九 Chan 陳 chau-san + Chenghua 成化 cheun-ding T cheun-fu 巡撫 Cheung-Cheun Yun cheung-saam Chi-Naam Ching Ming U Ching-Lok Chung-Yut Я chyun 村 Daai-Si Wong ✰± Daai-Wong E daai-yan ★A daai-yau daam daam-jung da-jai 打仔 da-jiu 打醮 dan 躉 Dang 鄧 Dang Chung 鄧璁 Dao 道 da-saat Dei-Jong Wong E ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1996 https://digitalrepository.lib.hku.hk/catalog/3n209j641 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. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2000 https://digitalrepository.lib.hku.hk/catalog/nk328168n 160 The Emperor Tang Ming Huang was the third son of the fifth emperor of the Tang. His personal name was Li Longji [AD 685-761], though popularly known as the Third Son, San Lang. He is now the patron of actors and professional musicians, worshipped backstage by Fukienese devotees in Taiwan and several places in South-east Asia. Prior to 1949 he was also revered throughout northern China as the patron of actors, actresses and musicians, with incense burnt before his altar prior to every performance [Photograph 1]. He succeeded his father who abdicated in his favour in 713, and ruled the country fairly. The first part of his reign approximated that of his great-grandfather, Tai Zong, in prosperity and glory. He began by economising and by 740 the country was reasonably prosperous. Being a man of the arts he surrounded himself by a brilliant court, welcoming such men as the poet Li Bo. It quickly became the most glorious period of Tang culture. He loved song and dance and he had built within his palace an area known as the Pear Orchard, Liyuan, to bring together the best actors and actresses, dancers and singers in all China. The title, Liyuan, later became a common designation for anyone who sang, acted or danced professionally. Many myths are particularly centred on Tang Ming Huang - and stories about him abound describing him as a very sociable man, fond of music and drama, with men and maidservants being trained as actors and musicians for whom he composed tunes. He also founded a school of dramatic art. There are at least six temples in Taiwan dedicated to this deity, in Taipei, Taichung, Changhua and Kaohsiung where his festival is celebrated on or about the 24th of the sixth lunar month. As a deity he is known by a number of titles, including Ming Huang Dadi 明皇大帝; Lao Lang Ming Huang 老郎明皇; Lao Lang 老郎; and in Beijing Xi Shen, the God of Happiness. In Sichuan, however, his images were simply referred to as the Bodhisattva Prince, Taizi Pusa and, as elsewhere, were worshipped backstage, principally to prevent actors and actresses from bursting out into uncontrolled laughter or forgetting their lines. He is the patron in ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2001 https://digitalrepository.lib.hku.hk/catalog/zg651950g 77 a] Changhua Laoye Shen It seen in Singapore on a Hainanese wayyang street theatre altar connected in some way with the major China-wide deity Hua Guang Dadi. b] As with small folk religion temples in all southern Chinese communities there are very minor deities on their altars about whom nothing is known. The following stand on a side altar in a small Hainanese temple on the Tampines Road in Singapore and are largely ignored though they are prayed to by a few devotees, more in passing rather than specifically for protection: main deity: The Marquis of the Heaven of the Buddhas, Fo Tian Houwang Soldier astride a red horse, wearing green and gilt armour, with a pink face, black beard and a sword raised in his right hand. flanked by: Shata Zunwang Qi Guan and Soldier astride a white horse, with green-gilt robes, black beard, brown face and sword raised in his right hand. Yongmeng Yatou Wang San Guan Soldier astride a black horse, with green-gilt robes over his armour, black bearded and a sword raised in his right hand. Conclusion There are some seventy to eighty major Han Chinese folk religion deities to be found in every part of China, and Hainan is no exception. However, in Hainan as in every local community, be it province, county, town or village, and even ethnic group, there are also local deified heroes and worthies not seen beyond their immediate area. Taken all in all, the range of deities on Hainanese altars is much the same as in all the other southern Chinese Han ethnic group temples. Hainanese communities, however, do have a number of uniquely Hainanese cult deities both on Hainan island as well as within Hainanese communities in south-east Asia. Although their legends are unique to ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2002 https://digitalrepository.lib.hku.hk/catalog/mp4901278 312 * Li Zee-min (1950) Chinese Potpourri. Hong Kong: Oriental Publishers [He relates a local Hong Kong legend about the arrival of the young emperor escorted by Lu in what is now Kowloon, fleeing ahead of the Mongols. Li claims that the headman of the Hakka walled village of Kowloon was Tan Gong who died during the last battle with the Mongol fleet when Lu, with the emperor in his arms, jumped overboard to their deaths]. Couling, Samuel (1917) Encyclopaedia Sinica. Shanghai: Kelly and Walsh 11 Yu Dayu is recorded as being a native of Fujian who died in 1573 having made his name as the victor in the struggle to defeat the Japanese pirates along the coast of China and in particular that of Zhejiang. 12 Yang Xiuqing as one of the leading lights of the Taiping Rebellion, to whose military genius much of the early success of the movement was due. He was known as the Taiping Eastern King [Prince], and professed to be the spokesman of God. After the capture of Nanjing by the Taipings he established his palace in the yamen of the former Viceroy and lived in great state. By 1856 he had begun a campaign of political and religious intrigue to usurp the position of leader and to overthrow Hong Xiuquan, the founder. His plans were uncovered and he, his family and thousands of his supporters were slain by Wei Changhui, the Taiping Northern King. 13 extracted from the Transcription of the letters written from China to Milcote, Stratford on Avon by Thomas Adkins between 1855 and 1879 by courtesy of Theo Christophers of Dorridge, West Midlands : November 1999 14 Hymes, Robert P. (1986) Statesmen and Gentlemen: The Elite of Fu-chou, Kiangsi, in Northern and Southern Sung. Cambridge: Cambridge University Press 15 Although the name was known much earlier Mao Shan has always been the centre of a Daoist sect. [see Kita Aziya gakuho, a Japanese Journal, Vol. 2] 16 Doré, Henri S.J. (1914) Recherches sur les Superstitions en China. Shanghai [Zikawei] : La Mission Catholique : Vol. XI 17 Werner, E.T.C (1932) A Dictionary of Chinese Mythology. Shanghai: Kelly and Walsh ================================================================================