Mazu culture, as an integral part of Chinese folk belief culture, is also very popular in Hong Kong, Macao and Taiwan. The formation of Mazu culture in Hong Kong, Macao and Taiwan is not only influenced by the local special natural environment, but also related to the numerous Fujian and Guangdong immigrants in Hong Kong, Macao and Taiwan, the praise given by the feudal ruling class in China and the propaganda of scholars. Mazu culture in Hong Kong, Macao and Taiwan is basically an "immigrant" culture, which has the characteristics of Chinese folk belief culture and its own cultural characteristics because of its special environment, mainly manifested in the interaction between Mazu culture and local politics and economy.
Keywords: Hongkong/Macau/Taiwan Province Province/Han nationality/folk culture/Mazu belief.
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Belief in Mazu is generally called Mazu culture. Mazu culture is an integral part of Chinese folk belief culture. Mazu culture formed in Hong Kong, Macao and Taiwan due to its special conditions is inextricably linked with Chinese folk belief culture and has its own cultural characteristics. This paper tries to briefly summarize the general situation, causes, characteristics and significance of Mazu culture in Hong Kong, Macao and Taiwan in order to attract more attention and further deepen the discussion and research on Han folk culture in Hong Kong, Macao and Taiwan.
Investigation on Mazu Belief in Hong Kong, Macao and Taiwan
Hongkong, Macau and Taiwan Province are inseparable parts of our territory. Hong Kong, Macao and Taiwan folk culture has a very close historical relationship with mainland folk culture.
Archaeological findings and research results show that the prehistoric culture in Hong Kong belongs to the primitive culture of the ancient Baiyue people. "Many Neolithic and Bronze Age sites and cliff stone carvings discovered from outlying islands in Hong Kong and Kowloon show the close relationship between the primitive culture of ancient Baiyue nationality and the southeast coastal culture of China; The remains of the Han Tomb in Li Zhengwu Village and the Northern Crossing of Tunshan Mountain, especially the historical relics of Buju Jintian and Deng Jianxue in Song Dynasty, show the inheritance and influence of Chinese culture in the Central Plains of Hong Kong and Kowloon for more than two thousand years. (Note: Yang Qi, editor-in-chief: Introduction to Hong Kong (Volume II), China Social Sciences Press, 1996, p. 163. For the prehistoric archaeological culture of Hong Kong and its ethnic groups, please refer to Zou Yuntao and others: Jin Yingxi and Hong Kong's Past and Present, Longmen Bookstore, 1996, pp. 228-232. Before the British occupation, Kowloon was the coastal area of guangzhou fu, where the folk culture was basically the same as Lingnan, and the tradition of worshipping Mazu was still preserved. During the reign of Song Xianchun, Tianhou Palace was built in Hong Kong. By the end of the Qing Dynasty, there were more than 60 temples, more than half of which were dedicated to Tianhou. (Note: Li Lulu: Mazu Belief, Academy Press, 1994, p. 125. By the end of the 1980s, there were as many as 250,000 Mazu believers in Hong Kong, which was probably related to Hong Kong's dependence on fishing and maritime trade. " Tianhou is so respected by Hong Kong people because Hong Kong is an island and a fishing village. It is said that the changes of Haihang Road and the difficulties and obstacles of sailing and fishing were all safely passed by protecting Tianhou Niang at sea. (Noe: Chen Kekun: Scenery Tales (Part II), Hong Kong-style series, Haitian Publishing House, 1996.
Year, page 6. At present, there are no less than 24 Tin Hau Temples in Hong Kong, which are mainly distributed in the coastal areas such as Fotangmen, Lei Yue Mun, Aberdeen, Causeway Bay, Shau Kei Wan, Yau Ma Tei, Stanley, Cheung Chau and Peng Chau, among which Tin Hau Temples in Damiao Bay in Fotangmen are the most famous. Secondly, the Tin Hau Temple in Chiwan was built in the eighth year of Yongle in the Ming Dynasty (14 10). On March 23rd of the lunar calendar (Tianhou's birthday), thousands of good people in Hong Kong went to worship. Tin Hau Temple in Pat Heung, Yuen Long also holds a large-scale parade every year. At present, dozens of temples in Hong Kong and Kowloon are still full of incense, which not only reflects the historical characteristics of Hong Kong and Kowloon as a cape fishing village, but also reflects the social reality that Hong Kong people believe in Mazu.
Historically, Macao belonged to Xiangyi County and Binhai County in the Pearl River Delta. According to the records of Xiangshan County in Kangxi, Daoguang and Guangxu Dynasties and the continued records of Xiangshan County in the Republic of China, there were at least 10 Mazu Tempel in Xiangshan in Ming and Qing Dynasties. Before the Portuguese arrived in Australia in 1553, there was a Marco Temple in Macau. According to legend, Macau or Macau is named after Magu Temple. According to rough statistics, there are eight Tianhou Temples in Macao since the Ming Dynasty with a history of about 500 years. (Note: There is no consensus in academic circles about the earliest establishment time of Mazu Tempel. Some researchers believe that it was during the Chenghua period in Ming Xianzong (1465- 1487) (Peng's Ancient and Modern Macau, Hong Kong Branch of Sanlian Bookstore, Macau Starlight Publishing House, 1986, p. 20-2 1 page). ); Some people think that it was earlier than this, that is, when people from Zhangzhou, Fujian Province arrived in Macao (1458) (see Xu: The Origin of Fujian People and Mazu Culture in Macao, Academic Research No.7, 1997). The belief in Mazu in Macao has not weakened with the development of economy and the progress of science and technology, but has increased. "Today, Marco Polo culture is deeply rooted in Macao. Even Macao people who are not fishermen will come to Marco Temple to pray every festival. " (Note: Wei Meichang: Random Talk in Macau, published by Macau Foundation, 1994, p. 155. )
Mazu is also one of the main folk beliefs of the Han nationality in Taiwan Province Province. There are four records about Mazu in the county annals of Taiwan Province in the fifty-ninth year of Emperor Kangxi of Qing Dynasty (1720): one is the Great Mazu Tempel, that is, Mazu Tempel, which was rebuilt from the Forbidden City of the Quiet King; 2. Little Mazu Tempel, built in the 22nd and 23rd years of Kangxi, is located in Shuizaiwei, Xidingfang; Third, the deer's ear gate Mazu Tempel was built in the 58th year of Kangxi, with Mazu in the front hall and Guanyin in the back hall. The fourth is Mazu Tempel in Penghu. At that time, Mazu Tempel was built in almost all the ports in this area. According to various historical records, Mazu Tempel, Taiwan Province, was distributed in major waterways, especially ports, after fifty years of Kangxi in Qing Dynasty. In the Japanese occupation era, although the Japanese rulers strictly controlled religious beliefs, Mazu beliefs had already penetrated into the people. Since 1950s, Mazu belief has been developing continuously in various towns and villages in Taiwan Province. According to the statistics of 1988, there were thousands of Mazu Tempel and more than 800 Taiwan Province provinces in the world at that time, and there were 1 16 in Tainan alone. According to the layout of Mazu Tempel, Taiwan Province Province, from south to north, there are Tianhou Palace in Tainan City, Chaotian Palace in Beigang, Yunlin County, Nanyao Palace in Zhangbei, and Lan Palace in Dajia Town, Taichung County, which form a central line of Mazu belief. Judging from the development history of Mazu belief in Taiwan Province Province, there are more and more people who believe in Mazu in Taiwan Province Province, and the sacrificial ceremonies are becoming more and more complicated. Mazu Tempel varies in scale, from temples with folk beliefs to spectacular palaces, all with a strong local consciousness; Mazu in Taiwan Province Province is called "Goddess of Heaven" and is also regarded as the incarnation of Guanyin Bodhisattva or "Venus of the East". Mazu Tempel in Taiwan Province Province has different names, mainly Tianfei Palace and Tianhou Palace.
Mazu Tempel, Tianhou Palace, Notre Dame, Wenyuantang, Chaotian Palace, Tianhou Palace, Anlantang, Shuangcige, Lifentang, etc. have different names, because the statues of Mazu worshipped in various places come from different parts of the mainland. For example, Meizhou is called "Meizhou Ma", Quanzhou is called "Wenling Ma" and Tongan is called "Yin Tong Ma". Mazu worship in Taiwan Province Province was gradually formed after a large number of Fujian immigrants entered Taiwan Province in the Qing Dynasty, and has been developing since then. In the past century, the number of Dajia pilgrims in Taiwan Province Province alone has grown from dozens to 50,000. Mr. Li Yiyuan, a famous anthropologist in Taiwan Province Province, pointed out that after Mazu belief was introduced to Taiwan Province with the Han nationality in Fujian, Guangdong and Taiwan, "many belief circles and sacrificial circles were formed around several temples with origins, and the ritual activities of burning incense and cutting incense prevailed, which is still an important phenomenon of folk beliefs in Taiwan Province." (Note: Li Yiyuan: Human Vision, Shanghai Literature and Art Publishing House, 1996, pp. 296, 295, 296, 144, 145, 157. )
Second, the formation of Mazu culture in Hong Kong, Macao and Taiwan
As a folk belief, Mazu belief is not the same as religion in the modern sense, but it is the same as religion in essence.
Legend has it that Mazu does exist and lives in Putian County, Fujian Province, but there are two versions about his birthplace: one is that he was born in Meizhou Island, and the other is that he was born in Xianliang Port. The Chronicle of the Queen Mother compiled during the Qianlong period took a compromise view, holding that Mazu was born in Xianliang Port and rose to Meizhou Island. Meizhou Island faces the Taiwan Province Strait in the southeast, Meizhou Bay in the west and Xipu Peninsula across the sea in the north. Most people on the island make a living by fishing. Faced with the rough and ever-changing sea, people can't get rid of the fear of danger, so they fantasize about a savior to save the world. Because the legendary Mazu waded to save people before his death, he was able to forgive people and know their fortunes, so people endowed him with divinity, regarded him as the "dragon girl" and "goddess girl" who dominated the sea area, and set up shrines to worship him. But in the early Northern Song Dynasty, people's belief in Mazu was limited to Putian and Xianyou.
The formation and inheritance of any culture can not be separated from people as cultural carriers. The formation of Mazu culture in Hong Kong, Macao and Taiwan is not only related to its special natural environment, but also related to the praise given by many immigrants from Fujian and Guangdong in Hong Kong, Macao and Taiwan, and the strong admiration of feudal ruling classes and literati and Confucian scholars in China.
The earliest recorded immigration activities in Hong Kong began in the Eastern Jin Dynasty. Before the Eastern Jin Dynasty, the Eastern Zhejiang Uprising Army led by Lu Xun conquered Guangzhou. After the failure of the uprising, the remaining Lu Xun retreated to the present Lantau Island. Liu Yao, a Tang Dynasty man, wrote in the Record of Ridge Table: "Lu Ting and Lu Xun, who used to live in Guangzhou, were defeated and went to the island to live in the wild. They only ate oysters, and their shells were walls." (Note: (Tang Dynasty) Liu Yao and Lu Xun collated: "Lingbiao recorded differences", Guangdong People's Publishing House, 1983, p. 9. In the Qing Dynasty, Dongguan people wrote in the article Lu Ting of Lingnan Series: "There are many kinds of eggs in the 36 islands of Daxi Mountain, or Cheng Jin and Lu Xun, now called Lu Ting, also called Lu Yu." Since then, large-scale immigration activities have taken place in the Song Dynasty. According to the genealogy of Lin in Pugang Village, Kowloon, a family named Lin Changsheng moved to Peng Pu Wei (now Daqi Village) near Wong Tai Sin, New Kowloon, Putian, Fujian in the Song Dynasty. For generations, they made a living by sailing and traveled to and from Fujian, Zhejiang and Guangdong. Once, his grandchildren Lin Zilin and Lin Baijian went to sea in a hurricane, and the ship was damaged and disappeared. They held the canopy with their arms, grasped the goddess Sister Lin tightly, and floated to Donglong Island (South Buddha Hall) to escape safely. They thought it was because of God's protection, so they built a temple in Nanfo Hall to worship Lin's sister. Lin's son Lin later built a similar temple in Beifotang. Lin's elder sister-in-law, later called Tianhou. In Song Dynasty, fishermen in Putian and Xianyou had formed Mazu worship. Hong Mai in the Southern Song Dynasty said, "Haikou, the place name of Xinghua Army, is the ancestral temple of the old lady Lin, and I don't know when it will be established. The room is not very big, but
Supernatural is written. When Jia Ke enters the sea, he will go to the shrine to pray for a cup of dumpling shade protection, but he dares to do it. Wu Weng, a great citizen in the cloud, joined forces to build a new temple. "It was built in a few days, with hundreds of houses, magnificent halls and beautiful pavilions. Now it is in the middle of Fujian." (Noe: (Song) Hong Mai: Supporting Scenery of Records Volume 9, Architectural Series, Page 3. ) Since the Song Dynasty, more and more fishermen from Fujian and other places have moved to Hong Kong. Most of them still make a living by sailing, and they bring their primitive cultural customs. Under their influence, Hong Kong fishermen, who have always depended on the sea for their livelihood, also look forward to protecting Tin Hau. It can be said that Mazu culture in Hong Kong was mainly introduced through Fujian immigrants.
Judging from the western name of Macao or the naming of Macao, Fujian people are closely related to Mazu culture in Macao. Up to now, Pu people still call Macao Macao, which is similar to the pronunciation of Ma Gang in Minnan dialect. Macao originally belonged to Xiangshan County (now Zhongshan City, Guangdong Province), and the main part is located at the top of the peninsula where the county enters the sea. Macao grew up in the Ming Dynasty. Some researchers believe that Putian in Fujian, Chaozhou in Guangdong and Shantou were the earliest settlers in Macao. Fujian is a neighboring province of Guangdong. Since the late Tang Dynasty and the Five Dynasties, Fujian's population growth has surpassed that of Guangdong. Fujian developed economically and culturally in Song Dynasty, becoming one of the most developed provinces and overpopulated areas in China. After the Five Dynasties, it was recorded that Fujian people moved to Xiangshan County. In the Song Dynasty, there were some reflections in the county annals, saying that Fujian people were officials in Xiangshan, especially Hong Tianji, the county magistrate of Xiangshan in the Song Dynasty. In addition, in the Song Dynasty, many Min people moved to this county. Zheng in Gudu Nanhu, Zheng in Renliangdu Nanhu, Huang in Changzhou and Gao in Renduyi all became local families. The last two rulers of the Southern Song Dynasty sailed to Quanzhou with the support of Zhang Shijie and Lu Xiufu. They once recruited many local ships and sailors, formed a huge fleet, and gradually headed for Xiangshan and Xinhui coastal areas, and later gathered in Yashan. "Guangdong Tongzhi" contains: Zhang Shijie and others "serve the emperor to prosper Xiangshan, take Mananpu House as their palace, and live in Repulse Bay", and Yuan will be defeated by Xiangshan Island. Researchers generally think that shallow bay refers to the bay around the Cross Gate of Macao, and Xiangshan Island is the ancient name of the island near Macao. After Zhang Shijie's defeat of Yuan Dynasty, thousands of adherents of Southern Song Dynasty were scattered in the local area, and many people settled in Xiangshan, among them, there were many adherents of Fujian nationality. Pengmei
After that, Xiangshan was still a sparsely populated place, and Fujian people continued to migrate to Xiangshan, especially Hakka people. Most of these Hakkas come from Tingzhou in western Fujian. They first moved to Meizhou, Guangdong, and then moved to other places one after another, becoming the main part of the Han population in Guangdong. They also have the custom of worshipping Mazu. After the Portuguese first came to China to harass Guangdong, Guangdong imposed a sea ban. As a result, "Annan, full of thorns, all kinds of ships and some companies tried their best to stop him from going to Zhangzhou, Fujian for private business, so all the profits went to Fujian, and the streets in the vast area were desolate." (Note: (Ming) Yan Congzhu Bamboo Slips and their translation in proofreading: Special Records, Volume 9, Zhonghua Book Company, 1993, p. 323. ) Guangdong's maritime ban and Fujian's non-ban have made Zhangzhou and others more active in Macao. Pang, a famous minister of Jiajing in the Ming Dynasty, wrote in the Xu Lu that Macao "has many general affairs, such as Zhang, Quan, Ning, Shao, Dongguan and Xinhui, which are all run by people." (Note: Pang: et al. Editor-in-chief: "The title of Chen's proposal is to protect the sea corner and govern the great things of the world." : "Distinguishing between Ming Jing and Shi Wen" Volume 357, Zhonghua Book Company. )。 It shows that at the beginning of Macao's opening, people in Zhangzhou, Quanzhou, Fujian, Ningbo, Zhejiang, Shaoxing and other places were very active and could do business with Portuguese in "Fanyu". "Macau" records: "According to legend, during the Wanli period of the Ming Dynasty, the Fujian-Jiaxing ship was hit hard by a hurricane. When I saw the goddess standing on one side of the mountain, I built a temple to worship Tian Fei, so I called her mother's horn. Mom, mom, Tian Fei also speaks Minnan. " (Noe: (Qing) Yin and Zhang Rulin: A Brief Introduction to Macao, Volume I, Situation, Macao Cultural Department, 1992, p. 24. )
This reflects that Fujian ships often travel between Bamin and Macao. The book also mentions that "most of the merchants, interpreters and comprador in Macao are from Fujian, but most of the craftsmen, vendors and shopkeepers are from Guangdong" (Note: (Qing) Yin and Zhang Rulin: A Brief History of Macao, the first volume is based on the Macao Cultural Department, 1992. ), indicating that there were many people in Macao from the late Ming Dynasty to the Qing Dynasty.
Mazu belief in Macao came into being with the arrival of Fujian immigrants. Because their hometown, as the carrier of Mazu culture, they may become disseminators who actively introduce Mazu incense to Macao. Daoguang's Xiangshan County Records records that "Yueshan Ancient Temple was built between Huangjiao Mountain and Song Xianchun to worship the queen of heaven" (note: (Daoguang) Xiangshan County Records (volume 1) and "built an altar temple". )。 Xianchun was from 1265 to 1274, which was the last year of the southern song dynasty. Liu Kezhuang once said that "it's no different to worship a princess" (Note: Liu Kezhuang: Collection of Folks in Houcun, Volume 36, arrived at the nunnery). ) era. Since Ming and Qing Dynasties, Mazu belief has taken root in Xiangshan County and developed rapidly. Jiaqing's "Xiangshan County Records" said: "Tian Fei, like a government-run shipyard, prepared for the berthing of Japanese official ships in the bay. Yande Qianhu was established in Shengshaodeli and was later abandoned. In the twenty-fourth year of Jiajing, he directed the reconstruction of Ni Tian. " (Note: (Jiaqing) "Xiangshan County Records" Volume III "Records of Tan Temple in Government Affairs". The eighth volume of the book "Xiangyi" says: "Before the Tian Fei Palace was abandoned, there were thousands of households and odd acres in Hongwu Chen Yujian." Xiangshan is surrounded by water, and people's lives are closely related to water transportation, so the locals are very convinced of Mazu and regard it as the patron saint of navigation. At the end of Ming Dynasty, the inscription of Tian Fei Temple in Dalan, Xiangshan County, Chongzhen wrote: "Guangdong is connected with Fujian, and the princess is cool and swims around the islands. Therefore, no matter the rich or the poor, the land of Zhoushan and Guangdong are all hot cakes, and the princess loves her like a brother. Where I live, I have to go in and out by boat; It is also a mountain, where thieves ride ghosts, but the princess is unforgettable. Therefore, during this period, either be an official, farm, farm or do business.
Or go, or come, there are people in distress at sea, and people are crying. When the princess came, there was a fire in the air and it stopped behind the boat. It was still bang, and everyone was beating gongs and drums to welcome her. After a while, the ship will be haunted, the fire will go, and people will send golden drums. And so on, Lingnan people are well documented, big and ordinary, different from ghosts and gods. "(Note: (Guangxu) Xiangshan County Records (Volume 6) Jianxian Hall. This shows that Mazu culture from Fujian has taken root in Xiangshan at this time. According to the available materials, Yan Qisheng, a native of Zhangzhou, Fujian, and his followers may be the first people to develop Macao. Therefore, some researchers believe that Mazu Pavilion, the earliest Mazu Tempel in Macau, was built by Yan Qisheng, a native of Zhangzhou, Fujian Province, who was the first to do business in Macau, and his subordinates.
Han people in Taiwan Province Province migrated from the mainland and are descendants of mainland immigrants. In history, most mainland immigrants from Taiwan Province Province came from Fujian, among whom Quanfu and Zhangfu were the most important. "People from Taiwan, Fujian and Guangdong are also divided into Zhangzhou and Song." (Note: Lian Heng: General History of Taiwan Province Province (Volume II), Commercial Press,1983,413,405 pages. Their migration to Taiwan Province Province can be divided into three times: the first time was in the early Ming Dynasty, when the offshore capital group headed by Yan Siqi and Zheng Zhilong occupied the North Port of Taiwan Province Province, it was during the drought in Fujian, and a large number of poor people from Quanzhou and Zhangzhou entered Taiwan Province, with no fewer than 3,000 people at that time; The second time was in 166 1 year. Zheng successfully recovered Taiwan Province Province, implemented military camps and recruited immigrants. Many poor people in Fujian moved to Taiwan Province Province. In addition to the Zheng army, 20,000 to 30,000 new immigrants were added, which increased the number of Han immigrants in Taiwan Province Province to 65,438+00 ~ 65,438+02, which was close to the number of aborigines. The third time was 1683 when the Zheng regime ended. After the unification of Taiwan Province Province in Qing Dynasty, many mainland residents entered Taiwan Province. In the 16th year of Jiaqing (18 1 1), the population of Taiwan has reached 190 1833. Among the immigrants in Taiwan Province Province, Fujian people (mainly Minnan people) account for the vast majority. According to statistics, the total population of Taiwan Province Province in 1926 was 375 1600, of which 3 1 16400 came from Fujian, accounting for 83.07%. In order to have a smooth sailing and land reclamation, most Fujian people carry sacred objects such as gods or incense in their hometown. When you arrive at your destination safely, you will hang a small idol or incense in Tianliao or provide it to a family, public building, etc. Worship it day and night and pray for the protection of the gods. When I arrived in Taiwan Province Province, I sacrificed to the gods who came with the ship in the temple.
This is why Mazu is the most admired folk religion in Taiwan Province Province. Due to the close relationship of popularity, geography and fate between Taiwan Province Province and the mainland, its folk culture is mostly introduced from the mainland or influenced by the traditional culture of China, and it has the style of Minnan and Guangdong. This is probably because most of the Han residents in Taiwan Province Province come from these areas. Generally speaking, Mazu culture in Taiwan Province Province spread eastward as Fujian and Guangdong people crossed Taiwan Province.
The worship of Mazu by the feudal ruling class in past dynasties made Mazu goddess gradually become a dominant god from a local god, which accelerated its formation and spread in Hong Kong, Macao and Taiwan.
In the fifth year of Xuanhe in Song Huizong (1 123), YUNDI was sent to North Korea on the way to the embassy and was in distress at sea. He thought that Mazu could only go home safely with the help of God, so he played his magic, and the emperor gave him the title of "Shunzhi Temple", which was the first time that Mazu was praised by the supreme ruler of feudal society. After the local peace in the Southern Song Dynasty, it was even named Mazu. In the 26th year of Shaoxing (1 156), "Mrs. Hui Ling was named as the" Sedan Code ". During Xichun's reign (1174-1189), he also "gave the knight a princess" (note: Tongzhitan Temple in Fujian). )。
In the Yuan Dynasty, commerce was prosperous and overseas transportation was developed. Although the Yuan government set up full-time officials to manage shipping, the risk of shipping at that time was still great. In order to accomplish the task of water transportation by sea, the ruling class in Yuan Dynasty used Mazu to protect the sea. In the fifteenth year of Zhiyuan (1278), Fei Da was named "lord protector, helping the mountains and helping Tian Fei"; In the 25th year of Zhiyuan (1288), "Nanhai Liang and Tian Fei" was renamed "Guangyouliang and Tian Fei". The Yuan Dynasty granted Mazu nine times, five of which were related to ensuring grain transportation.
The ruling class in Ming Dynasty worshipped and used Mazu even more. In the fifth year of Hongwu (1372), Mazu was named "Princess Xiaochun Fuji Induction." In the seventh year of Yongle, Ming Taizu Judy named Mazu as "the spirit of protecting the country and protecting the people, serving Puji Tian Fei and Hong Ren", and stipulated that "the 15th day of the first month, March 13th, sent officials to offer sacrifices". In the fourteenth year of Yongle, the Tianfei Palace in Longjiang was engraved with "the Imperial Monument of the Tianfei Palace in Puji, Hong Ren". (Note: Records of Ming Taizu as a Father (Volume 6 1). )
The ruling class in Qing Dynasty trumpeted Mazu's spiritual response in order to use religion to carry out the policy of ignorance. In the 19th year of Kangxi, Yao Qisheng, the governor of Fujian and Zhejiang, named Mazu the heavenly daughter. In the 23rd year of Kangxi, the Qing Dynasty sent troops to Taiwan Province Province. Shi Lang thought that Mazu would help him, so "please do not sacrifice, build a shrine in his hometown, and seal the Tianhou Palace in Jigong. In fifty-nine years, it was compiled into a ceremony. " (Note: Li Yuanchun: The Annals of Taiwan Province Province 1. ) In the fourth year of Yongzheng, the imperial court gave a monument "Zhao Shen Watching the Sea" and hung it in Meizhou, Taixia. In the 11th year of Yongzheng, he also gave the tablet "Xifu An Lan" to "make the coastal provinces sacrifice as a whole". (Note: Quoted from Lin Jiaheng: "The External Communication of Mazu Belief", Literature and History Knowledge No.8, 1997. )
The spiritual response of the feudal ruling class in the past dynasties to praise Mazu was aimed at confusing the people and consolidating its feudal rule. Chen, a Qing man, wrote in "A Visit to the Heavenly Palace in Meizhou": "Xuanhe gave the temple a look at the past, but it was difficult to succeed afterwards. Or called a lady or princess, I was addressed as Jupp ",which clearly shows the praise of Mazu by the feudal ruling class in past dynasties. According to statistics, from the fourth year of Huizong Xuanhe in the Northern Song Dynasty (1 122) to the eleventh year of Tongzhi in the Qing Dynasty (1872), Mazu * * was praised 59 times, with the title of 66 words, which became "Protecting the country and protecting the people, shining brilliantly, and thanking Hong Ren Puji Fu You." At the same time, it was granted four temples by the royal government and even included in the national sacrifice code. The feudal ruling classes in the past dynasties praised Mazu for their own ruling purposes, making it more deified, which will undoubtedly accelerate the formation and spread of Mazu culture in Hong Kong, Macao and Taiwan. Although the ruling class culture representing the great tradition of feudal society is different from the small traditional culture representing villagers or ordinary people, they are interactive and complementary. "The great tradition guides the direction of culture, and the small tradition provides the material of real culture, both of which are important parts of the whole civilization." (Note: Records of Taicang Prefecture (Volume 10). (Note: Li Yiyuan: Human Vision, Shanghai Literature and Art Publishing House, 1996, pp. 296, 295, 296, 144, 145, 157. Therefore, as a part of the small traditional culture, Mazu culture in Hong Kong, Macao and Taiwan cannot be unaffected by the great tradition of the feudal ruling class.
The active advocacy and praise of Mazu by Confucian scholars in previous dynasties exaggerated the magical composition of Mazu to a certain extent, which became the driving force for the formation and spread of Mazu belief in Hong Kong, Macao and Taiwan.
After the belief in Mazu was formed in the Song Dynasty, scholars, Confucian scholars and dignitaries all praised Mazu. Written in the second year of Yanyou (13 15), the original temple of Lingci Palace in Kunshan said: "Today, I am alone, and I am still in danger of unexpected storms." "When the haze suffocates and hides, the sky is clear and silent, but it is still shocking. If a thin cloud evokes Yin and a strong wind causes evil, Hong Tao will rise and fall, and the wind will hit him, and he will be helpless. ..... Thousands of people are surprised and their lives are at stake. So, I called Tian Fei, and the response was like a bell. The scene was impressively seen at the stern, and the people on board were like babies. " (Noe: (Song) Huang Gongdu: "Collected Works of Zhi Jia Weng" Volume 5 "Tishunji Temple". ) In the eighth year of Shaoxing in Song Dynasty (1 138), Huang Gongdu, the top scholar, wrote in "Shunji Hall": "Dead wood shines on the East China Sea, and the palace is clear, and he never tires of mixing witches all his life. I still have energy efficiency and national merit after my death. There are no floods and droughts in every household, and children are singing and dancing at four o'clock. It is rumored that Li Ze is still here, and far away. " (Noe: (Song) Huang Gongdu: "Collected Works of Zhi Jia Weng" Volume 5 "Tishunji Temple". Wu, a Song poet, also said: "The spirit of concubines is more than the sea, and it is meritorious to protect the ship." (Noe: (Song) Wu: "Outside the Dream Hall". Although the legend of Mazu is illusory, due to the praise of literati and the advocacy of dignitaries, the legend of Mazu has been deeply rooted in the hearts of the people, thus greatly promoting the formation and spread of Mazu culture in Hong Kong, Macao and Taiwan.
Mazu was especially worshipped by the people and the court, which was related to the rumor that she often appeared in Du Jie. For ordinary people, the purpose of offering sacrifices to gods is to pray for peace. What they care about is not religious classics, sects, etc. What they care about is which gods can best protect peace and give happiness, and how to follow the instructions of the gods to ensure the continuation of happiness. For the upper-class literati or literati, offering sacrifices to the gods is a ritual, "even a tool of enlightenment or a means of stabilizing social relations." This is the difference between the ancient grand tradition and the small tradition. (Noe: Li Yiyuan: Human Vision, Shanghai Literature and Art Publishing House, 1996, pp. 296, 295, 296, 144, 145, 157. However, no matter how different the traditional society is, no matter whether they have the same purpose of offering sacrifices to the gods, they are consistent in offering sacrifices to the gods. This is why the small folk traditions of the Han nationality in Hong Kong, Macao and Taiwan still believe in Mazu even though they are far away from the mainland tradition.
In ancient times, when people were unable to control their own destiny, they often asked the gods to bless them. People who live at sea or by the sea are faced with capricious and powerful alien forces. Therefore, they especially hope that there is a more powerful god in the dark to save themselves and bless themselves in times of danger. The sinister natural environment and people's psychological state under this background provide the soil for the formation of Mazu belief. The praise and praise of Mazu by feudal ruling classes and literati in previous dynasties made it more deified, and also contributed to the formation and spread of Mazu culture. Generally speaking, the formation of Mazu culture in Hong Kong, Macao and Taiwan is the product of complex and changeable natural environment and special social environment.
Third, the characteristics of Mazu culture in Hong Kong, Macao and Taiwan
As a folk belief culture, Mazu culture in Hong Kong, Macao and Taiwan not only has the characteristics of Chinese folk belief culture, but also forms its own cultural characteristics due to its special environment.
First of all, Mazu culture in Hong Kong, Macao and Taiwan is basically an "immigrant" culture. From the formation of Mazu culture in Hong Kong, Macao and Taiwan, we can see that the formation history of Mazu culture in Hong Kong, Macao and Taiwan is basically the sea migration history of Fujian and Guangdong people. With the migration of Fujian and Guangdong people to Hong Kong, Macao and Taiwan, their original Mazu belief followed. The fragrance of Mazu Tempel, Hong Kong, Macao and Taiwan basically emanates from Mazu's hometown of Fujian. Mazu Tempel in Taiwan Province Province is from Minnan clan, not a native. Mazu Tempel in Macau also sent incense from Mazu Tempel in Fujian. In other words, "the Mazu statue in Mazu Pavilion in Macau is also the' doppelganger' of Fujian ancestral hall".
Secondly, as a part of Chinese folk belief culture, Mazu culture in Hong Kong, Macao and Taiwan has the characteristics of blending Confucianism, Buddhism and Taoism. At the same time, it has the characteristics of blending Eastern and Western cultures because of foreign colonial rule, which is particularly obvious in Hong Kong and Macao.
Judging from the statues of Mazu Tempel in Hong Kong, Macao and Taiwan, apart from Mazu, the main temple in the main hall, Guanyin and Guan Gong are often accompanied in the attached halls, with waiters on both sides. Confucianism, Buddhism, Taoism and local worship of gods are integrated in one furnace, and the common worship of gods of different religions is a remarkable feature of Mazu Tempel. Mazu belief originated in the Song Dynasty. Since the Song Dynasty, many elites of Confucianism, Buddhism and Taoism have advocated the homology of the three religions, so there are "the golden mean, the nature of Bai Yang, the inaction of stone, and the unity of * * *" (Note: The History of Song Dynasty, Volume 277, Biography of Song Taichu). ), "Confucianism and Buddhism, the three religions have always been one ancestor" (Note: "Chongyang Quanzhen Collection" (volume 1). In other words, although Confucianism, Buddhism and Taoism have had some infiltration and influence on Mazu belief, the Mazu belief of the general public still retains the basic characteristics of folk belief, which is not completely equivalent to Taoism or Confucianism, but only incorporates some factors. Confucianism, Buddhism and Taoism are competing to penetrate and influence Mazu belief, which reflects the trend of mutual integration of "three religions" and folk beliefs since the Song Dynasty. The combination of Confucianism, Buddhism and Taoism in Mazu belief is a concrete embodiment of the trend of "three religions" in folk beliefs. The poem "Buyi", a stone carving on the cliff in Mazuge, Macao, says: "The shadow of the ancient wooden Han River is a grotesque pavilion. Fish and dragons touch Buddha, birds bring fairy. Water mirror cloud grinds blue, mountain screen rain washes green. Lotus flowers bloom in the world and smoke all over the south of the Yangtze River. " (Note: Quoted from Downs: Macau Scenery, published by Macau Foundation, 1994, p. 194. This poem concisely and implicitly depicts the blending of Mazu belief with Confucianism, Buddhism and Taoism in Macao.
Hongkong, Macau and Taiwan Province were colonized by Britain, Portugal and Japan respectively. In a certain historical period, due to various conditions, local Chinese cannot maintain normal and friendly non-governmental exchanges with the mainland. They can only identify with the Chinese nation and "seek their roots" through their original cultural customs. As the intersection of eastern and western cultures, Mazu culture in Hong Kong, Macao and Taiwan has not weakened with the development of social economy and the progress of science and technology, but has a vigorous development trend and gradually penetrated into all fields of local people's social life. The most obvious is the interaction between Mazu culture and local politics and economy.
During the Japanese occupation of Taiwan Province Province, local religious beliefs were strictly controlled. Since then, the people of Taiwan Province Province have been under a different social system from that of the mainland, and cross-strait non-governmental exchanges have been affected to some extent. When Taiwan Province compatriots can't go back to the mainland to visit relatives and worship their ancestors, they can only express their homesickness and affection by offering sacrifices to folk gods including Mazu. With the continuous strengthening of cross-strait non-governmental exchanges, folk beliefs have become one of the important intermediaries. Compatriots in Taiwan Province Province escorted Mazu to visit relatives in Fujian Province, which is a form of mutual exchange between people on both sides of the strait. This has played a certain role in promoting the Taiwan Province authorities to open Taiwan Province compatriots to visit relatives in the mainland and has had a certain political impact; At the same time, it also promoted the development of folk beliefs in Taiwan Province Province from another aspect, extending from the lower class to the upper class. Even some local officials and politicians attend or preside over folk religious ceremonies to improve their social status. Therefore, folk beliefs, including Mazu belief, have certain political influence in the society of Taiwan Province Province. The establishment of a firm in Mazu Tempel, Taiwan Province Province, to some extent reflects the interactive relationship between Mazu culture and economy.
Geographical location and natural resources determine that Hong Kong and Macao are areas with developed fishery economy. After Mazu belief was introduced into Hong Kong and Macao, it gradually became the main belief of local fishermen. Praying for a safe livelihood at sea is the main motivation for fishermen in Hong Kong and Macao to believe in Mazu. But as far as fishermen get resources from the ocean itself, if they just stay at this level, they can't guarantee their livelihood. Fishermen must put their products on the market in exchange for labor remuneration to make a living. Fishermen get in touch with Yulan, a middleman who specializes in wholesale of aquatic products, through a complex trading system. This kind of contact has no legal and economic guarantee, and it is obviously maintained by mutual trust.