Jerome Yuchien's Ph.D Thesis
Chapter Seven: Lottery Gambling and The Three Deities (part VI)
(note.4)
They are: the Stone God of Kim-eng Ward (#S7); the Stone Divine Grandfather of Pat-po Village (#S9); the Stone God of Jin-ho Village (#S11; see figure 11); the Stone God of Kang-khau Ward (#S14; see figure 14); the Stone God of Ho-peng Ward (#S15; see figure 15); the stone Granny of Ho-peng Ward (#S16; see figure 16); the Stone God of Tiong-guan Ward (#S19; see figure 19); the stone Land God of San-tiau Hill (#S23; see figure 25); the stone Good Brothers of San-tiau Hill (#S24; see figure 26); the Stone God of Sin-hong Ward (#S27; see figure 29); the stone Land God of Ai-liau Hamlet (#S31; see figure 33); the Stone God of Sion-lim Ward (#S33; see figure 35); the Stone God of Khe-te Hamlet (#S34; see figure 36); the Stone God of Ka-hin Ward (#S35; see figure 37); the Stone God of Hi-ti Rural-town (#S37; see figure 39); the stone Land God of Chhien-kah Ward (#S39; see figure 41); the Divine Stone of Giong-tek Boulevard (#S41; see figure 43); the Grandfather of Yellow Stone of Lai-o. District (#S43; see figure 45); the Stone God of Pe-hun Ward (#S44; see figures 46 & 47); the White Crane Immortal of Chhim-khen Rural-town (#S46; see figure 48); the Wind- moving Stone of Bak-sa District (#S48; see figure 51); the Stone God of Pat-li Rural-town (#S52; see figures 56 & 57); the Stone God of Gien-kiu-in Road (#S55; see figure 60); the stone Turtle of Ken- ki Road (#S56; see figure 61); the Stone God of Tham-te Ward (#S57; see figure 62); the Stone God of Chhau-o. Hamlet (#S58; see figure 63); the Stone God of Tang-si Town (#S59) and the stone Land God of Chhau-o. Hamlet (#S61; see figure 65) (see also Appendix).
(note.5)
They are: the Pine King of Chong-ui Rural-town (#T2; see figure 67); the Tree God of Thau-hun Village (#T4; see figure 69); the Tree God of Siong-tek Village (#T5; see figure 70); the Tree God of Kim-bin Ward (#T6; see figure 71); the Tree God of Kang-khau Ward (#T8; see figure 73); the Tree God of So.-o Urban-town (#T10; see figure 75); the Tree God of Tun-ho Ward (#T14; see figure 79); the Beech Grandfather of Pak-si Ward (#T16; see figure 81); the Tree God of Sin-hong Ward (#T17; see figure 82); the Banyan God of S?n- lim Ward (#T18; see figure 83); the Divine Tree of Pen-teng Ward (#T19; see figure 84); the Tree God of Khe-te (#T21; see figure 87); the Tree God of Cho.-su Lane (#T22; see figure 88); the Tree God of Uan-chip Road (#T23; see figure 89); the Tree God of Ho-peng Ward (#T26; see figure 92); the Tree God of Po-san Ward (#T31; see figure 97); the tree Land God of Pak-li Rural-town (#T35; see figure 102); the Tree God of Lam-huin Ward (#T37) and the Tree God of Chhau-o. Hamlet (#T38; see figure 104). These deities can be subdivided into three types: the Stone and Tree Deity, the Land God, and the Good Brothers. I shall discuss them below (see also Appendix).
(note.6)
It has declined recently (Yuan Chang-rue 1993:11), but is still the most popular form of gambling in Taiwan.
(note.7)
Weller (1996:259) argues that the smell of cigarettes is more disreputable than the smell of pure incense.
(note.8)
While the origins of gambling are lost to recorded history, it probably derived from the various methods of divination by which ancient people sought to gain knowledge of the future, to cope with problems of uncertainty and fate (Paton 1917:163; Devereux 1968:53).
(note.9)
For instance, Roman Catholics have come to take a liberal attitude toward gambling, holding that there is nothing wrong in principle with gambling, providing only had certain conditions be met: that the game be honest, that the stakes be moderate and within the means of the players, and that the money staked be one's own, for example (Devereux 1968:58).
(note.10)
The gamblers in N. America fast and pray, they seek supernatural aid in dreams, they observe continence, they burn tobacco in honour of their manitou (Hartland 1917c:171).
(note.11)
By careful examination, we can argue that the instrument of "intuitive interpretation" can belong both to "intuitive divination" and "possession divination". Nonetheless, the instrument does not depend on the intuition of privileged masters at all.
(note.12)
However, we do know that he spent some time in Hangzhou. He was ordained and he passed away in the Hangzhou monasteries Lingyinsi and Jingxisi respectively. In Hangzhou we find the earliest evidence of popular lore, both in numerous novels and plays about him and where their eccentric features -- protruding noses, large eyes and bushy eyebrows -- were exaggerated and their earlobes were occasionally even pierced with large earrings (Shahar 1993).
(note.13)
For the deification of these deities, please see Chapter Five for details.
(note.14)
Weller (1985:47-59), explains why officials have failed to manipulate the interpretation of ghosts, also contributing to the lack of institutional means to channel these interpretations.
(note.15)
In some places of Taiwan, the Tree God is even interpreted as the patron deity of traffic (Yuan Chang-rue 1993:17).
(note.16)
Yuan Chang-rue (1993:20-21) also has a similar observation.
(note.17)
They are: the stone Land God of Pei-go Village (#S12; see figure 12), the stone Land God of Tua-un Village (#S13; see figure 13), the stone Land God of Chhen-the Lane (#S21; see figures 21 & 22), the stone Land God of E-kham-te Hamlet (#S25; see figure 27), the stone Land God of E-huan Field (#S28; see figure 30), the stone Land God of Sin-hong Ward (#S29; see figure 31), the stone Land God of Chui-bue-a Hamlet (#S30; see figure 32), the stone Land God of Phek-chiu Ward (#S32; see figure 34), the stone Land God of Tong-an Street (#S42; see figure 44), the stone Land God of Tua-kham Village (#S51; see figure 55), the stone Land God of Tiang-ken Village (#S53; see figure 58), the stone Land God of Gien-kiu-in Road (#S54; see figure 59), the tree Land God of In-suan Street (#T11; see figure 76) and the tree Land God of the East Gate (#T12; see figure 77) (see also Appendix).
(note.18)
They are: the Stone Buddha of Uan-lim Town (#S5; see figure 5), the Stone God of Sia-thau Rural-town (#S6; see figure 6), the Stone General of Tan-khe Rural-town (#S8), the Emperor of Six Areas of Tan-suan Rural-town (#S10), the Stone God of Ka-lo Ward (#S18; see figure 18), the Stone God of Ka-ho Ward (#S36; see figure 38), the Literate and Militant Emperor of Po.-ho Village (#S38; see figure 40), the Grandfather of the Ancient Temple of An-lam District (#S40; see figure 42), the stone Granny of Chhim-khen Rural-town (#S45; see figure 48), the Stone God of Tek-san Town (#S17; see figure 17), the Stone God of Pak-tau District (#S47; see figure 50), the First Divine Patriarch of Chiang-chiu District of Chiam- teng Hamlet (#S49; see figure 52), the Stone God of Su-Lim District (#S50; see figures 53 & 54), the Stone God of Hong-guan City (#S60; see figure 64), The Tree God of Uan-lim Town (#T1; see figure 66), the Tree God of Peng-ho Ward (#T3; see figure 68), the Tree God and Goddess of Kui-sin Village (#T7; see figure 72), the Tree God of Tiong-san Ward (#T9; see figure 74), the Banyan Grandfather of Ka- lo Ward (#T13; see figure 78), the Tree God of Gue-bai Hamlet (#T20; see figure 86), the Banyan Tree Goddess of Thong-liang Village (#T27; see figure 93), the Tree God of Chap-ji Field (#T28; see figure 94), the General Chu of Sai-kang Rural-town (#T29; see figure 95), the Tree King of Sai-kang Rural-town (#T30; see figure 96), the Tree God of Chheng-bek Ward (#T32; see figure 98), the Autumn Maple God of Lam-kang District (#T33), the Tree God of Lam- kian West Road (#T34; see figure 101) and the Tree King of Tai-li Rural-town (#T39; see figure 105) (see also Appendix).
(note.19)
However, even then the Land God in rural areas is occasionally chosen to be the patron deity of gambling and he is not inevitably chosen as the gambling patron deity in urban areas. Therefore, there is a need for further investigation and analysis.
(note.20)
For the use of divination instruments to predict the winning numbers, see also Davis (1992:425-28) for details.
(note.21)
I acknowledge that the exclusion of Taiwanese from top-ranking government posts is less extensive than it was in the past.
