On the Protection of Mariners: A Trajectory in the Cultic Traditions of Southern Fujian from the Early Song to the Early Qing

Abstract

This paper explores the cults to four maritime deities that emerged in the Minnan area of southern Fujian. Three deities emerged in the Song dynasty: the Duke of Auspicious Response (Xianhui hou), the Lord of Illumined Response (Zhaohui gong), and the Maternal Ancestress (Mazu), also known and the Divine Woman of Meizhou (Meizhou shennu). The cult of the fourth, Prince Su (Su wangye), emerged several centuries later in the context of the Ming-Qing transition. The paper has two lines of inquiry: first, the range of protections offered by the deities; second, the relationships between the several cults. The first is the primary focus. The paper regards the protections offered to be a reflection of the needs of cult devotees. The three Song deities most certainly were not only turned to for protection of the seas, but reflect the broader interests of coastal villagers such as harvest and disease. But neither were they all alike. The Duke came from an inland village in Putian and only protected long-distance merchants. The Lord came from a village on the coast of Anhai Bay, and focused on protecting local fishermen. Mazu came from a small island that sat athwart the coastal sea lanes. Because this location offered the opportunity to join coastal traders, by the 12(superscript th) century Mazu had become the most important deity; the Duke and the Lord, in contrast, remained the patron deities of isolated villages. Later, Prince Su became emblematic of the Wangye phenomenon. He was the deity of a coastal village whose cult emerged because his devotees felt that Mazu had become too remote to meet their needs.