The Wanfu Temple of Tainan, Taiwan worships Sun Wukong in his guise as the Great Sage Equaling Heaven. Most surprisingly, they recognize more than one Great Sage, each with his own function. These include a trinity, three in administrative positions, and an army of dozens of other Monkeys. The idea of multiple Great Sages goes back centuries to an early Ming dynasty (14 to 15th-century) operatic stage play (zaju, 雜劇) by Yang Jingxian (杨景賢) titled Journey to the West (Xiyouji, 西遊記), which predates the similarly named novel by two hundred years. Scene nine of this play sees Monkey introduce himself, his past misdeeds, and his family. He claims to be one of several siblings:
We are five brothers and sisters: my elder sister is Lishan Laomu [離山老母, Venerable Mother of Mount Li], my second sister Wuzhiqi Shengmu [巫支祇聖母, Holy Mother Wuzhiqi]; my older brother is Qitian Dasheng [齊天大聖, Great Sage Equaling Heaven], I myself am Tongtian Dasheng [通天大聖, Great Sage Reaching Heaven], and my younger brother Shuashua Sanlang [耍耍三郎] (Dudbridge, 1970, p. 110). 
Fig. 1 – A modern altar statue of the Lady of Linshui (larger version).
Astute readers will notice a discrepancy with the novel. Sun Wukong is referred to here as the Great Sage Reaching Heaven, while an older brother is known as the Great Sage Equaling Heaven. Sun (2018) suggests the older brother is the result of confusing similar titles given to Monkey during the long history of the story cycle (pp. 44-45). It’s interesting to note, however, that the female siblings have their own history. The Venerable Mother of Mount Li (more commonly written 驪山 and 黎山) was historically worshiped as a deity from at least the Song Dynasty (960-1279), and myths often associate her with the creation/flood-conquering goddess Nuwa (女媧) (Theobald, 2010; Yang & An, 2005, pp. 222-223). Wuzhiqi (also written 無支祁) is a monkey-like flood demon appearing in stories as far back as the Tang dynasty (618-907) (Andersen, 2001). So both sisters are associated with flooding.
Fig. 2 – An artist’s depiction of the six-eared macaque. Fig. 3 – Sun Wukong fighting his double (video).
The Journey to the West novel provides a possible answer to the mystery of the multiple Great Sages. After returning home to the Mountain of Flowers and Fruit in chapter two, Wukong tells his children about his new name:
“My surname is Sun,” replied Wukong, “and my religious name is Wukong.” When the monkeys heard this, they all clapped their hands and shouted happily, “If the great king is Elder Sun, then we are all Junior Suns, Suns the Third, small Suns, tiny Suns—the Sun Family, the Sun Nation, and the Sun Cave!” (Wu & Yu, 2012, vol. 1, p. 130)
This would explain the army of monkey soldiers who do the bidding of the aforementioned trinity.
Additionally, another Great Sage appears in the pious novel Pacification of the Demons of Linshui (Linshui Pingyao zhuan, 臨水平妖傳, c. 17th-18th-cent.). The narrative recounts the miraculous deeds and deification of Chen Jinggu (陳靖姑) (fig. 1), more commonly known as the Lady of Linshui (臨水夫人), a highly popular Fujian and Taiwanese protector goddess of pregnancy and children. The novel depicts the Cinnabar Cloud Great Sage (Danxia Dasheng, 丹霞大聖) as a red-furred, mulberry staff-wielding monkey who, just like Sun Wukong, stole heavenly peaches and survived a turn in Laozi’s furnace. He teams up with another demon to attack the goddess and her heavenly companion, but both are beaten back. The Great Sage is so badly burnt by a magic flaming pearl used by the companion that it takes an entire year for him to heal his wounds. One year later, he resumes his misdeeds and takes on the appearance of a young man, causing so much havoc that the real human is chased from his village. The young man calls on the goddess, who promptly captures the Great Sage and castrates him “in order, she says, to open to him the way of true asceticism stripped of desire, of true wisdom allowing him to obtain the ‘just fruits’, zhengguo [正果]” (Baptandier, 2008, p. 111). After being deprived of his manhood, the novel reveals the Cinnabar Cloud Great Sage to be the “double” of Sun Wukong. He goes on to become an agent of justice charged with conquering demons. 
Fig. 4 – An example of the Three Great Sages from a Lady of Linshui temple (larger version).
I want to briefly mention the idea of the Cinnabar Cloud Sage being Sun Wukong’s double is most likely based on the Six-Eared Macaque (Liu‘er mihou, 六耳獼猴) from chapters 56 to 58 of Journey to the West (fig. 2 and 3).  This demon takes on Monkey’s form, much like the Cinnabar Cloud Great Sage does the young man in the aforementioned novel, and causes all sorts of trouble. When the twins seek the Buddha’s wisdom to tell one from the other, the Enlightened One reveals the fraud to be one of four supernatural primates, the other three being the intelligent stone monkey, the red-buttocked baboon, and the bare-armed gibbon. The demon attempts to flee but is eventually killed by Sun Wukong (Wu & Yu, 2012, vol. 3, pp. 112-116).
A religious tradition in Fujian appears to borrow from both the Yuan-Ming play and the Linshui novel to derive a trinity of familiar Great Sages. These are the red-faced Cinnabar Cloud Great Sage (丹霞大聖), the black-faced Great Sage Reaching Heaven (通天大聖), and the white-faced Shuashua Sanlang (耍耍三郎/爽爽三郎) (fig. 4) (Chinese Monkey God(s)?, n.d.; Wu, n.d.). Therefore, this plethora of Great Sages could have influenced the many venerated in Wanfu temple.
According to the current version of the legend, for which no supporting authority can be found elsewhere, there are five Monkey Brothers who may appear when the shen [神, god] is invoked. Each is likely to appear for a number of years before handing over to another brother, unless for any special reason the others have to be consulted. The first Monkey Brother is the wisest and most quiescent of them all. When possessing the dang-ki [童乩, the medium] he can be identified by the manner in which he shades his eyes with his right hand while gazing into the distance. The second Monkey Brother is of fiercer temperament, and can be identified by the manner in which he scratches at his ears as a monkey would. He has a predilection also for eating fire and fruit. The third, fourth and fifth Monkey Brothers are more and more irascible, but there is no detailed knowledge concerning their characteristics since they have never yet appeared. So far it is only the second Monkey Brother who possesses the dang-ki, although the eldest brother is sometimes deferred to in difficult cases and may make a temporary appearance (p. 82).
This shows the concept of multiple Great sages is not restricted to Fujian or Taiwan.
Another possible avenue opens to us thanks to Monkey’s resemblance to the Chinese god Sire Thunder (Leigong, 雷公). Sun Wukong is compared to the weather deity numerous times throughout the novel (Wu & Yu, 2012, vol 3, p. 352, for example). The connection between the two is an old one, for two tales from the early Song Dynasty (960-1279) portray the thunder god as having the form of an ape with flashing, mirror-like eyes (Meulenbeld, 2007, p. 72). These sound very much like Sun Wukong’s fiery eyes and diamond pupils. Most importantly, tales from the same time period refer to the thunder deity having numerous brothers. Their attributes are similar to the aforementioned five Great Sages:
We are five brothers. If you want to hear the sound of thunder, only call Thunder the old, and Thunder two; then you will have an immediate response. But Thunder five is tough and hot-tempered; if there is no urgent business, you must not call him (Meulenbeld, 2007, p. 69).
The concept of five thunder brothers was solidified by the second half of the Song Dynasty and remains a common belief to this day (Meulenbeld, 2007).
1) The name of the youngest brother could be translated as “Shuashua, the third son” considering the god Erlang (二郎) is literally the “Second Son”. Shuashua is after all the third of three sons.
2) See chapter four in Baptandier (2008) for a complete description of the life and deeds of the Cinnabar Cloud Great Sage.
3) Anthony Yu suggests the concept of six ears “may have been derived from the common Buddhist saying, ‘The dharma is not to be transmitted to the sixth ear [i.e., the third pair or person] 法不傳六耳'” (Wu & Yu, 2012, vol. 3, p. 387 n. 7).
Andersen, P. (2001). The Demon Chained Under Turtle Mountain: The History and Mythology of Chinese River Spirit Wuzhiqi. Berlin: G-und-H-Verl.
Baptandier, B. (2008). The Lady of Linshui: A Chinese Female Cult. Stanford, Calif: Stanford University Press.
As a historian of the great Chinese classic Journey to the West (1592), much of my time researching is spent flipping through piles of books or searching the internet. Rarely do I get the opportunity to conduct field research on living traditions connected with the novel. That’s why I was excited to learn of the Buddho-Daoist Wanfu temple (Wanfu an, 萬福庵) (fig. 1 and 2) in Tainan, Taiwan where they worship Sun Wukong under his guise as the Great Sage Equaling Heaven (Qitian Dasheng, 齊天大聖). This happened to coincide with a short break from school, allowing me time to travel. I left Taipei where I live and stayed in the West Central District of the southern municipality. My afternoon was spent independently touring both floors of the recently renovated temple and taking numerous photos, all of which can be seen on my google drive. I had originally planned to catch the train home that evening, but was so intrigued by what I saw that I delayed my return another day. After making introductions, my second afternoon was spent asking questions about pantheon structure, rituals, general beliefs, etc. I was invited back that evening to record their spirit-medium channeling the Great Sage.
Below I present my initial findings. I realize a day is obviously not enough time for observation, so the following information should be looked upon as an informal survey. However, I still feel this material is important, not only because few scholars writing in English have published on the worship of Sun Wukong, but also because it helps flesh out the ongoing history of his veneration going back to at least the 17th-century. 
Wanfu is touted as the oldest temple dedicated to the Great Sage in all of Taiwan. It was originally a mansion built during the early 1660s for Ruan Jun (阮駿), a subordinate of the famous Southern Ming Dynasty General Koxinga. His widow Lady Ruan (阮夫人) is said to have lived out the rest of her days there in religious piety, and following her death, the mansion was converted into a house of worship called the Lady Ruan Temple (Ruan Furen si, 阮夫人寺). The name was subsequently changed to “Myriad Blessings” (Wanfu, 萬福) in the 11th year of the Jiaqing reign (1806) during a time when the temple was known for taking in orphans. The change was made by nuns who believed the children benefited from the blessings of an old stone Great Sage statue thought to have been brought over from Fujian by Lady Ruan when she and thousands of other people fled the invading Qing forces to Taiwan. Sun Wukong’s influence over the temple grew to the point that, while still officially known as Wanfu, (fig. 3) it came to acquire the additional name of Taiwan’s Laying the [Religious] Foundation Great Sage Equaling Heaven Temple (Quantai Kaiji Qitian Dasheng miao, 全臺開基齊天大聖廟) (fig. 4). A second level was added to the building in 1971, and further renovations were completed in 2014.
Fig. 3 – The “Wanfu Temple” sign over the main templer doors (larver version). Fig. 4 – The neon sign on the facade reads “Wanfu temple Laying the Foundation Great Sage Equaling Heaven” (larger version).
2. Pantheon of Great Sages
One of the most interesting aspects of the temple is that it recognizes more than one Great Sage, each with his own function. Their pantheon consists of a trinity, followed by a small handful in administrative positions, and finally a plethora of soldier Monkeys. The highest-ranking is the aforementioned 300-plus-year-old stone statue named Laying the Foundations Elder Great Sage (Kaiji Da Dasheng, 開基大大聖) (fig. 5A and 8). His central importance is signified by his position atop a chair on the altar stage. He is alternatively known as the Great Sage Lord (Dasheng Ye, 大聖爺). The second and third ranking members of this trinity, respectively named Laying the Foundations Second Great Sage (Kaiji Er Dasheng, 開基二大聖) and Laying the Foundations Third Great Sage (Kaiji San Dasheng, 開基三大聖) (fig. 5B, 5C, and 8), sit to his right and left. The Elder Great Sage and the Second Great Sage remain in heaven unless some important matter requires their direct participation. The Third Great sage alternates with the administrative Tour Inspector Great Sage (see below) to see to external temple business on Saturdays.
Fig. 5A – The Laying the Foundation Elder Great Sage, the 300-year-old stone statue; 5B – The Laying the Foundation Second Great Sage; and 5C – The Laying the Foundation Third Great Sage (larger version). Fig. 6 – The Tour Inspector Great Sage (larger version). Fig. 7 – The Internal Affairs Great Sage (larger version).
The administrative Monkeys include the large Tour Inspector Great Sage (Chuxun Dasheng, 出巡大聖) (fig. 6 and 8), who oversees activities outside the temple. He is located to the right of the trinity; the slightly larger, staff-wielding Internal Affairs Great Sage (Neiwu Zongguan Dasheng, 内務總管大聖) (fig. 7 and 8) serves as a manager to lower-ranking Monkeys. He is located to the left of the trinity; and the Sergeant Great Sage (Shiguan Dasheng, 士官大聖) (fig. 9) serves as the temple director. This comparatively small statue sits behind a magistrate’s bench below the altar stage, just behind the offerings table.
Fig. 8 – The altar stage layout, with the most important Great Sages labeled (larger version). Fig. 9 – The Sergeant Great Sage sitting at a magistrate’s bench (larger version).
In addition, the Elder Great Sage has at his disposal a group of powerful commanders known as the Five Camps Celestial Generals (Wuying Bingjiang, 五營兵將), who protect the five cardinal directions. These are the black Northern Camp Sage Lian Gong (Beiying Lian Gong Shengzhe, 北營連公聖者); the blue/green Eastern Camp Sage Zhang Gong (Dongying Zhang Gong Shengzhe, 東營張公聖者); the red Southern Camp Sage Xiao Gong (Nanying Xiao Gong Shengzhe, 南營蕭公聖); the white Western Camp Sage Liu Gong (Xiying Liu Gong Shengzhe, 西營劉公聖者); and the golden Central Camp Marshal of the Central Altar (Zhongying Zhong Tan Yuanshuai, 中營中壇元帥) (fig. 10). Each general in turn leads a vast heavenly army comprised of tens of thousands of soldiers. Such generals are very common to Daoist temples across Taiwan and find their origin in the 36 protector generals of Daoism (Sanshiliu Tianjiang, 三十六天將), who funny enough are led by Zhu Bajie’s previous incarnation Marshal Tianpeng (Davis, 2001, p. 78).
The position of the Great Sage pantheon in relation to the wider Buddho-Daoist pantheon mirrors that from Journey to the West. Despite his central position in Wanfu’s religious life, the Great Sage is still considered subordinate to the Bodhisattva Guanyin (觀音), whose birthday was being celebrated on the second day of my visit with a vegetarian meal open to all. In fact, the temple’s second floor Three Jewels Hall (Sanbao Dian, 三寶殿) contains statues of the Buddha and flanking Bodhisattvas raised on an altar stage, with a statue of Guanyin placed in front of and almost at the same level as the Enlightened One (fig. 11). This shows her great importance.
Fig. 10 – Two sets of the Five Camps Celestial Generals can be seen. Their colors of black, blue/green, red, white, and gold help distinguish each one (larger version). Fig. 11 – The statue of Guanyin sitting in front of and almost at the same level of the Buddha (larger version). The goddess Mazu sits in front of Guanyin. From the second floor Three Jewels Hall.
3. Worshiping the Great Sage and requesting blessings
When the faithful come to pray, they often stand directly in line with the center of the altar, (fig. 12) with hands pressed and set against their forehead (or chest), or they light a grouping of three incense sticks, kneel on the praying couch, and hold the sticks up to their forehead (or chest) with elbows level, often rhythmically bobbing their arms or upper torso (fig. 13). The procedure for making a request has three steps. First, adherents greet the Great Sage and say their full name, lunar birthday (and time if known), and their address. This is done because many people have names spelled with the exact same Chinese characters. The step insures the Great Sage answers the right prayers for the right person. Second, they wish for health, wealth, good luck, removal of a negative influence, etc. Third, they later burn spirit money to repay Monkey’s generosity. This form of prayer is for those who don’t mind waiting for a response.
For those seeking an immediate response, the temple employs a pair of crescent moon-shaped wooden blocks known as “bamboo cups” (jiaobei, 筊杯) (fig. 8) for divination purposes. The procedure starts the same with the greeting and personal information, but the cups are grasped between the hands during the prayer and then dropped to the ground after a 10 minute waiting period. Like rolling spiritual dice, the faithful take note of the orientation in which the blocks fall. One side of the blocks is flat, while the other is curved. If one cup falls with the flat side upwards (open) and the other flat side down (closed), this means “yes” (shengjiao, 聖筊). If both fall upwards, this means the Great Sage is happy or “laughing” at the request (xiaojiao, 笑筊). If both fall facedown, the Great Sage is “angry” and unwilling to fulfill the request (nujiao, 怒筊) (fig. 14). The cups are thrown three times and the best two of three results are accepted as the answer.
Fig. 12 – The offering table and altar (larger version). Fig. 13 – A young couple praying to the Great Sage (larger version). Fig. 14 – The Bamboo cups, both sitting in the “angry” response (cup down) (larger version).
Often times adherents will want more clarification, so the blocks are used in tandem with “fortune sticks” (qiuqian, 求籤). The traditional procedure is to shake the cylinder full of sticks, each marked with a number, until one falls out. (I, however, saw one young man with long, dyed hair randomly reach into the cylinder without shaking it. He also didn’t wait the required period after his prayer to drop the cups. He must have been in a hurry!) The adherent then looks up the corresponding oracle in a booklet kept on the temple’s front desk. These oracles are also available on slips of paper that can be taken and read later. The use of the bamboo cups and fortune sticks is common in other temples.
I asked one young couple associated with the temple about the exact number of members. They were unsure of the core members and especially of the number of outside worshipers. It appears the veneration of the Great Sage is so entrenched in Tainan religious society that people from other temples will come from time to time to pay their respects to Monkey.
3.1. Great Sage Spirit-Medium
The second day of my visit coincided with one of the twice weekly (Wed. and Sat.) rituals in which the temple’s spirit-medium (Hokkien: tangki, 童乩; Chinese: jitong, 乩童, lit: “divining youth”) calls down the spirit of the Great Sage to possess his body (video 1). Prior to the ritual, red ropes were used to demarcate a sacred space within the center of the altar hall. The ropes were tied to either side of the main central temple doors and stretched diagonally to the respective left and right walls of the hall, forming a V-shape, or a sort of spiritual bottleneck. Only the medium and the temple workers were allowed to inhibit this sacred space shortly before and during the ritual. The faithful seeking blessings and spectators were asked to wait on the other side of the ropes, entering through secondary doors located to the respective left and right of the main set.
Video 1 – The spirit-medium ritual.
I witnessed the medium chewing an herbal substance that was removed prior to the ritual.  He then proceeded to purify himself with a small pot of (psychoactive?) incense, first bathing his hands and arms in the smoke, before passing it around his head, waist, and calves. Taking hold of the pot’s handles, he began belching. This gave way to a moving trance in which he marched in place for several minutes. The arrival of the Great Sage was signaled by an audible growl and the medium lifting high one knee, taking on a martial pose like esoteric protector deities (fig. 15). After an attendant removed his shirt, he squatted low to the ground and struck another pose with arms flexed like said deities (fig. 16). Such postures serve to mark the medium’s transition from a human to a god.
The medium-turned-Great Sage displayed jovial feet clapping, followed by feats of strength, including elevated push ups and a handstand. Finally, he stood atop a wooden bench and used his weight to rock it side to side, slamming the feet down in rapid succession, producing a sound similar to firecrackers. The sound is used to scare away evil influences. I was told in advance that the medium would “do exercise” and use the bench “to make noise”, so these appear to be common aspects of the ritual.
Fig. 15 – The stance announcing the Great Sage’s arrival (left) is similar to esoteric guardian deities, such as the temple’s depiction of Wangling Tianjun (center left) (larger version). Fig. 16 – His next stance (center right) is also similar to said guardians, especially this statue based on a famous 14th-century carving of a Japanese Nio (right) (larger version).
The Great Sage welcomed the first of many children and blessed each the same with the following procedure. First, he touched the top of the incense pot and then transferred his hand to the child’s crown, doing this three times. Second, he dipped his finger into the incense and drew a line down the center of the child’s face from the forehead to the chin and onto the neck. Third, after dipping his fingers in the incense again, he traced a rectangular form on the child’s torso, possibly a symbolic fu (符) talisman, before pushing on the stomach several times to release, as I was told, “bad air” (negative qi). The same rectangle was traced on the child’s back. Fourth, the Great Sage dipped his finger in the incense and turned to the table to write out three fu talismans on yellow strips of paper, his finger often floating above the surface. One was packaged to be later burnt and the ashes combined with an included tea leaf and cold (yin) and hot (yang) water to be given to the child as a magical brew. The second was folded and put inside of a red pouch to be worn as a good luck charm (fig. 17-19). The third was lit and waved over the child’s head and around their body.
Fig. 17 – A baggy containing a loose fu talisman, a folded talisman inside of a red charm, and a tea leaf (larger version). This baggy was given to me when I participated in similar ritual for adults. Fig. 18 – The front of the charm reading “Tainan Wanfu Temple, safety and peace” (larger version). Fig. 19 – The back reading “Great Sage Equaling Heaven”, “Guanyin/Shakyamuni”, and “Multitude of Gods and Buddhas” (larger version).
The large number of children taking part in the ritual (many of which were not shown in the video) is, as mentioned above, tied to the temple’s history. Adherents believe the Great Sage bestows blessings on children, as well as cures them of illnesses when they are sick.  Additionally, they believe those taken as the Great Sage’s godchildren will be well-behaved and become well-tempered adults.  For those who have read the novel, this may at first appear to be a paradox—Monkey, a paragon of good behavior?!—but this no doubt refers to his internalization of self-restraint after becoming a Buddha at the end of the novel. This coincides with the disappearance of his restraint-inducing golden headband.
Numerous adults also sought the Great Sage’s blessing. Having already provided their personal information on salmon-colored prayer sheets to Temple personnel, each person in turn greeted the medium and then made their request (health, wealth, good luck, etc.). The blessing procedure was the same regarding fu talismans, complete with the third being lit and waved around the head and body. I even saw the Great Sage bless a shirt in place of an adherent who could not come in person. When interacting with the faithful, the medium spoke to them in a high-pitched voice,  often making people laugh with his responses. I was later informed that the language used was Taiwanese, which explains why I couldn’t understand what was being said. I too took part in the ritual and noted that the medium’s eyes were rolled back into his head. Apart from the poses at the beginning, the voice and eyes serve to mark the possessed state.
The medium has held his position at the temple for 20 years. But it should be noted that he has a normal job during the week and volunteers his time at the temple. His path to mediumship began as a young man when he started displaying certain behavior signifying he had been chosen by the Great Sage to be his earthly representative. While many mediums go through a period of training under a “Red Hat” Daoist (Hongtou Daoshi, 紅頭道士), a master of religious ceremony (Clart, 2008), I was told the methods of mediumship were revealed to him in his dreams by the Great Sage while he slept in the temple for 49 days.
3.2. Celebrating the Great Sage’s Birthday
The Monkey King’s birthday is recognized as the 12th day of the 10th lunar month and is celebrated over the course of three days. This year the birthday will correspond to November 19th. The first day of celebrations is undertaken by core temple members, while the subsequent days are undertaken by sister temples. Below is a video showing a time-lapse of a past celebration. Many people crowd the temple to pay their respects, as well as to laden the offering table with all kinds of delicious fruits and sweets. I can picture the Great Sage rolling around on the ground and laughing in delight!
Video 2 – The celebration of the Great Sage’s birthday.
His offerings are later shared with his five celestial generals in the Rewarding Soldiers ritual (Kao jun, 犒軍). This too is common in other temples.
The Buddho-Daoist Wanfu Temple of Tainan, Taiwan worships Sun Wukong under his guise as the Great Sage Equaling Heaven, who is venerated as a powerful exorcist and healer, as well as a sort of patron saint of children. The main focus of worship is a 300-plus-year old stone statue believed to have been brought over from Fujian during the turmoil of the late Ming dynasty. The temple recognizes an entire pantheon of Great Sages, from a trinity (headed by the aforementioned statue) and administrative managers down to an army of lowly soldier monkeys. Furthermore, the Great Sage has at his disposal five cardinal celestial generals and their respective armies to insure his will is done. The position of the Great Sage within the greater Buddhist pantheon is the same as in the novel. He is subordinate to the Bodhisattva Guanyin, who is considered by Wanfu to be almost equal to the Buddha in terms of importance.
The Great Sage-adherent dynamic involves two forms of interaction, impersonal and personal. The former involves the adherent praying to the deity in heaven, sometimes using bamboo cups, fortune sticks, and corresponding oracle booklets to divine the Great Sage’s response to their request. The latter involves personal interaction with the deity via a spirit-medium. The Wanfu medium twice-weekly (Wed. and Sat.) holds a ceremony where he calls down the Great Sage and, after taking possession, the deity personally interacts with those seeking blessings. He employs magic fu talismans to bless both children and adults, the paper slip being burnt and waved around their body. The ritual for children is more involved as incense is first used to draw talismans on their body and then negative qi is released by pushing on the stomach.
I plan to revisit the temple at a later date to conduct more in-depth research into the particulars of the pantheon, as well as the ritual of the spirit-medium. Visiting during the Great Sage’s birthday, the 12th day of the 10th lunar month, would be an ideal time since it’s no doubt a time of much fanfare.
Wanfu Temple’s “black command flag” (Hokkien: or leng ki; Mandarin: hei leng qi, 黑令旗) (fig. 20) is located just outside the rightmost front entrance. Elliott (1955/1990) writes command flags advertise the presence of a spirit-medium, while also serving as a warning to ghosts and demons (p. 51). Chan (2014) explains such flags are imbued with the power of the Dark Emperor of the North, considered the greatest exorcist god in Daoism, and act as a covenant between the deity and the tangki spirit-medium who leads his heavenly armies against evil (p. 34).
Each flag is covered with arcane symbols that are usually only intelligible to the initiated. With some help,  I have made a near complete translation of the Wanfu black command flag (fig. 21):
雨漸耳 (yu jian er) – “Rain soaks the ears”, likely referring to a commandment from heaven.
六? (Liu ?) – The mystery character likely refers to the Six Ding (六丁), protector spirits of Daoism. They are often grouped with the Six Jia (Mugitani, 2008). This is likely connected to no. 11 below.
六甲 (Liu Jia) – Refers to the Six Jia. This is likely connected to no. 12.
北極 (Bei ji) – The “Northern Ultimate”, referring to the Dark Emperor of the North. Here, the character for “north” is split in half and “ultimate” is inserted in the middle.
?富? – Two unknown characters sandwich that for “wealth” (fu).
Sun – A symbol for 陽 (yang) energy.
Moon – A symbol for 陰 (yin) energy.
Big Dipper – A seven-star pattern associated with Daoist ritualistic dances and purification ceremonies. See section one of my article here for more info.
風調雨順 (feng tiao yu shun) – A common Chinese idiom meaning “the wind and rain are seasonal” (i.e. the weather is good).
國泰民安 (guo tai min an) – Another common idiom. It means “the country is prosperous, and the people are secure”.
敺邪 (qu xie) – “Expel evil/disease”. This is likely connected to no. 2 above. Together it would read the “Six Ding expel evil/disease”.
押煞 (ya sha) – “Stop malicious spirits”. This is likely connected to no. 3. Together it would read the “Six Jia stop malicious spirits”.
This angular symbol is the 符胆 (fu dan), the talismanic flag’s locus of power (Chan, 2014, p. 35).
1) One report from the 17th-century describes the Great Sage appearing in the clouds over the Fujian coast and beating back invading Japanese pirates during the preceding century.
2) This appears to be a common practice. In his study of Singaporean spirit-mediums, Elliott (1955/1990) writes: “Before their performances many dang-ki have been seen to chew some sort of root or sip from a cup, but it has been impossible to ascertain whether these contain stimulating substances” (p. 64).
3) The Great Sage after all is a trained doctor. His medical skills are described in chapters 68 and 69.
4. Such youths are known as “dedicated children” (khoe-kia) in Singapore (Elliott, 1955/1990, p. 83).
5) Elliott (1955/1990) references the tangki‘s “shrill, artificial voice” and notes it’s “supposed to be ‘shen [神, god] language'” (p. 64).
6) I am indebted to Kelly Black Lin for helping me decipher some of the cryptic characters.
Chan, M. (2014). Tangki War Magic: The Virtuality of Spirit Warfare and the Actuality of Peace. Social Analysis: The International Journal of Social and Cultural Practice, 58(1), 25-46. Retrieved from http://jstor.org/stable/24718290
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