The Great Mother of Keelung: Mazu Goddess in Qing’an Palace

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Qing’an Palace (Qìng’ān gōng, 慶安宮): Harbourside Taoist Temple in Keelung

Temple Name

Qing’an is a common name for temples in Taiwan. Made from the two characters qìng (慶): to celebrate and ān (安): peace and tranquility. Whilst ordinarily referred to by tourism websites as Qing’an temple.

The literal translation of gōng (宮) is palace^[1], thus, named Qing’an palace. However, many have alternatively taken to calling the temple Mazu temple^[2]. Mazu Goddess indicates: great mother of heaven^[2]. Though at Qing’an, Mazu is dubbed the great mother of Keelung^[2]. Mazu is a genuine historical figure, who lived in Fujian during the Song dynasty^[2]. Her real name was Lin mo (960-987 AD)^[2]. Lin mo was reputed for benevolence in life, after death she became deified as a Goddess of the sea^[2]. She uses her spiritual powers to rescue shipwrecked sailors^[2]. No wonder Mazu was the chosen Goddess for this fishing community in Keelung.

History

The first temple for this local Keelung sailing community was built in the Qing dynasty in 1780 AD^[2].

Nearly a century after the Qing empire took over Keelung, post Dutch colonial rule^[3]. Upon the founding of Mazu temple, Taoists traveled from as far as Fujian to worship their Goddess^[2]. However, following a donation from a devotee, a newer temple was built in 1815 AD, on the site where Mazu temple stands today^[2]. Eighty years later, Keelung came under Japanese rule^[4]. Taoism suffered for half a century, Taoists were forced to practice in secret under the guise that they were Buddhist for fear of the Japanese colonialists who practiced Buddhism at the time^[5].

Though it has been said “wherever you find Chinese culture you find Taoism”^[5]. Upon the establishment of the ROC in 1949 Taoism re-grew in Taiwan and by 1980 was thriving^[5]. However, Mazu temple had been damaged, not only by war but also from earthquakes and so in 1997 the current temple chairman: Tung Yung and his associates set out to rescue the Mazu temple and by the year 1999, the temple was restored to a state of beauty^[2].

Commemorative Plaques

The exterior of the temple grounds feature multiple marble plaques inscribed with gold letters on a black background explaining the administrative and legal action by members of the temple board to have Mazu temple renovated and restored. The same theme persists on the interior of the temple, celebrated upon plaques and pillars continuing the same black and gold color theme. This plaque celebrates the founding of the lineage within the Qing dynasty (1780). Within poetic and ancient language it gives thanks for the inheritance of the Taoist wisdom and virtues and shows reverence to nature and the cosmos, inviting their allies to pray together (fig 2).

Temple Courtyard

Walking through the open archway you see a twelve foot stone statue of Mazu upon a two foot podium on the right hand side of the temple (fig 1). On the left, there is a broad furnace with a three-tiered canopy with dragon decor. It was being used for paper offerings, ordinarily conducted as a means to grant gifts to ancestors. The terrace displays multiple miniature Chinese dragons positioned anterior, upon the terrace railings, with two dragon pillars positioned posterior, encapsulating the large central incense burning lú (爐). With two medium sized figures either side of a central doorway which appear to be the Taiwanese equivalent of a gargoyle.

Guardian of the door

Upon entering the temple your back is facing the deities referred to as “door gods”, quintessential of Taiwanese culture^[6]. These can also be seen displayed on individuals’ homes. Qing’an temple entrance wall features six central male deities and four peripheral female deities. The Taoist religion intermingles with the Mínzú (民族)(folk traditions)^[6]. Making it difficult for tourists to decipher imagery within Taoist temples. Local people recall the folklore tales that these guardians, when kept upon the door, have the power to keep spirits and ghosts away^[6].

Main Hall (Zhèngdiàn, 正殿) with Central Shrine

Between two large dragon pillars which match the ones positioned on the terrace, the temple has one central shrine dedicated to Mazu. People can be seen offering incense (fig 4). Unlike conventional reality where an individual can only be in one place at one time. Taoist gods can have multiple representations in one place at the same time. There are numerous miniature statues of Mazu within one shrine, though this time her faces are veiled.

Surrounding the central shrine on the outer edge you find two brothers, Qiānlǐyǎn (千里眼) [translating as: one thousand mile eyes] on the right (a green god) and Shùnfēng’ěr (順風耳), [translating as: “tailwind ear”] on the left (a red god)^[7] (fig 4). They also have miniature representations within the shrine. Folk traditions regard them as Mazu’s servants who use their powers to serve her in rescue^[7].

First Floor (Èr lóu, 二樓)

The temple has two levels; the upper floor has a central walkway connecting the two halves, the central element of the second floor is absent, creating a mezzanine to peer down to the central altar, the whole upper floor is decorated with Chinese lanterns. Lanterns are symbolic of light thus, represent the sun and renewal; first used within the Han period are used to grant good fortune^[8].

In the anterior upper section, there are parallel rooms in either corner referred to as xiāng láng (廂廊)^[6]. Both contain a hexagonal table. The hexagon indicates a balance between flow and rigidity; and harmony with the six directions^[9]. Additional iconography within the rooms includes miniature dragons, matching the terrace. The dragon is a sign of peace and associated with both Han and Minzu identity^[10].

We also find a symbol of the flute. As the oldest instrument in China, tracing to the Neolithic period^[11], now iconographically inherited by Taiwan. The flute is strongly associated with Confucianism and self-cultivation through rituals^[12]. Whilst the Zhou dynasty bronze coins with square holes^[13] found within the xiang lang are symbolic of happiness^[14].

Deified Humans & Gods

There are twelve other shrines in total, six upstairs and six downstairs. The devotee selects which area of life they require help with and seek help from the corresponding god, e.g., money, exams or pregnancy^[2] etc. Most people pray to more than one God. Thus, there are multiple other figures worshiped here such as Confucius (Kǒngzǐ, 孔子), the Jade Emperor (Yùhuángdàdì,玉皇大帝) and Guānyǔ (關羽)^[2].

Guan Yu is a god of war and a god of literature^[15]. Not only can Taoist figures be in multiple places at once, but they can also have multiple forms. Guan Yu has two alternate forms, one has a book and one has a sword^[15], of which both forms have multiple manifestations within one shrine (fig 5). Asimar to Confucious, Guan Yu personifies integrity^[15]. Whereas Confucius is a patron of internal harmony (body and mind) Guan Yu is patron of external harmony (relationships and society)^[15][16]. Thus, he protects from all forms of external evils and grants wealth^[15].

Chinese Calendrical Almanac (Tōngshū, 通書)

At first sight, I would say the main practice at Qing’an is the offering of incense and prostrations to deities and ancestors. However, upon closer inspection, beneath the surface was a perhaps even larger covert practice of divination, which functions alongside worship^[2]. The Qing’an temple devise and produce their own yearly almanac^[2] (fig 6). It features their national and international associations and festivals and their charity events in conjunction with Taiwanese politicians including the present mayor of Taipei (former KMT leader Chiang Kai-shek’s Great Grandson) Chiang Wan-an^[2]. Also, the history of Qing’an in Mandarin, English and Japanese^[2]. Whilst there are 70 pages in black, red and white centered around fortune telling^[2].

Within their charts red is used to indicate good fortune and black indicates bad fortune^[2]. Using information from the lunisolar calendar (Nónglì, 農曆), the Chinese zodiac (Shēngxiào, 生肖) as well as the I-Ching (Yìjīng, 易經) and Fēngshuǐ (風水), grants advice for the most fortunate days for business ventures and the corresponding rituals and worship for success. As well as for romance matches, and more^[2].

Tàisuì (太歲)

Qing’an almanac declares a list of sixty gods, relating to a sixty year cosmic cycle^[2]. Through Taoist divination, they declare which god relates to each year^[2]. This practice is called Taisui. This years god is Lǐ chéng (李成)^[2]. Behind Li Cheng we see the yīnyáng (陰陽) symbol also known as the Tàijí tú (太極圖).

Within this instance, it is symbolic of divination and the process of cyclical change.

Business

The building is well staffed with security booths, a small transparent meeting room and a reception desk, where you can acquire a copy of Qing’an’s almanac. There were also various food vendors and a coffee stall located in the courtyard. Whilst cooked food offerings were the most primal Taoist offerings within the Zhou dynasty^[17]. Offered on a dǐng (鼎), prior to the adopting of the practice of incense stick making in China from India and the adaptation of the lu during the Han dynasty^[17].

The gifts offered were predominantly sweets, cakes, crisps and fruit as well as flowers. However, coffee was also being offered to the largest Mazu statue, amongst other deities. Coffee is now becoming a popular choice of offering across modern Asia^[18][19]. Located all along the temple on both floors you find glass cabinets filled with gifts for sale, which make great souvenirs for tourists. Incense alongside candles can also be purchased. Other facilities include drinking water as well as separate male and female toilets.

Technology Versus Tradition

Advanced technology and ancient traditions intermingle at Qing’an. There was a large screen outside within the temple grounds displaying Taoist ceremonies. Whilst the lower floor also has a flat screen TV which was displaying traditional Chinese drama (fig 8). Also, inverted language remains conventional within Taiwan^[20]. Not only was the sign on the temple inverted ‘’宮安慶’’ (see fig 3) as I observed upon multiple religious organizations in Keelung.

Upon opening the almanac, I realized it was also inverted. I.e., the front page opens to the right, not to the left. The writing generally appears written from top to bottom and from right to left. This is not merely a cultural preference. It is an ideological convention with psychological implications^[20]. Which exists within Taiwanese society, wherever ancient traditions are found. Whilst technology and inverted language constructs are juxtaposed; as an increase in technology correlates with a decline in right to left style Taiwanese writing^[20].

Keelung, whilst a major city within one of the most developed countries in the world. Also carries the heritage of one of the oldest nations in the world: China. Yet, they have managed to strike a balance between these polarities, as the Taoist books for sale which feature inverted writing, within one of the many display cabinets, can be purchased on an electronic scanning device.

Author: Tang Long.

Pictures by Tang Long.

More about Qing’an Palace:

A Keelung Ghost Festival Walking Tour

References

1. Qiao, Y. (2022) Cultural synonymy: A cross-linguistic perspective on comprehending sacred spaces. Revista de Antropología y Filosofía de lo Sagrado. 6(1), pp. 157–173. doi: https://doi.org/10.24310/raphisa.2022.v6i1.14629
2. Qing’an Palace Almanac (2024) Mother of Keelung. 21, 1st Road., Zhongzheng District, Keelung, Taiwan.
3. Jones, C., B. (1996) Buddhism in Taiwan: A historical survey: chapter 1: Qing dynasty. Doctoral Thesis. University of Virginia.
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