加州雲林廟 The Joss House, Weaverville CA

在火山口湖住了兩天, 是時候出發去加州Weaverville看看歴史了。這是向Redding 進發, 經過漂亮的白山 (Shasta Mountain)。                                                                                                       After spending two relatively relaxed days in Crater Lake, we were heading to Weaverville for some history. We passed the majestic Shasta Mountain on the way to Redding.

遠眺白山, 可惜與背景颜色差不多, 看不清楚。The snow capped Mt. Shasta seems to have blended in with the background.

白山的相對位置。 Diagram showing the location of Mt. Shasta.

在97號公路上看到的白山。The majestic Shasta Mountain as seen on route 97.2013北美西部行腳之二 : 雲林廟, 北加州                                                                                                                   2013 Westbound – 2. The Joss House, Weaverville CA

今年的西部行主要是陪老妻去看火山口湖, 然後是家庭聚會和探望親友, 而我自己則想順道去看看早期中國移民的遺跡。我對歷史並無多大興趣, 對中國近代史更是極力迴避。好多年前看完王統照的《山雨》後, 我就刻意不再碰這些訴說中國苦難的東西, 省得心裡難過。去年堂妹要寄龍應台的《大江大海一九四九》給我看, 我也謝絕了。過去這一百多年,中國人向外邦流徙的規模恐怕是史無前例的吧。有趣的是, 窮苦的國人(最早以粵人為主)由”賣豬仔”式的到”金山”(三藩市), 受盡勞苦, 歧視開始; 潮汕人仕到泰國拓展(據說鄭王廟紀念的鄭王就是華矞); 粤閔人仕到南洋謀生;70-80 年代臺灣學生留美潮(大家都看過《趙寧留美記》吧); 97港人移民潮; 福建同鄉”冒險黃金號”(1993)的偷渡潮; 80-90年代大陸的留學潮, 乃至過去數年的國內”富人”移民在美加大舉以”現金搶購房地產潮”…..中國移民面相有極大的改變, 這一點從紐約市和三藩市唐人街所用的方言的轉變就可見一斑。由”人離鄉賤”發展至”人離鄉貴”是頗有趣的發展, 我們畢竟是這歴史洪流的一員, 所以令我對”人離鄉賤”時期先民的遺跡有點興趣, 所以趁經北加州之便, 來看看這些史蹟。據說雲林廟大部份建材皆來自中國, 再由三藩市經Sacremanto 河北上, 最後用牛/馬車運入Weaverville。這段路,我們開現代的車子也得開5, 6个小時, 一百多年前, 那簡直是千山萬水呢。
Our trip this year was to visit a few National Parks, family reunion and visiting friends in the West. However,  my love for cultural interest summoned a few detours to see a couple of well-preserved Chinese temples built by Chinese miners during the Gold Rush (1850’s).  As you can see in the map (from the brochure of the Joss House), Weaverville is located about 50 miles west of Redding on route 299. The Chinese name of the Joss House is 雲林廟, literally Cloud Forest Temple, according to the brochure [that translate to read “The Temple of the Forest Beneath the Clouds”]. For the English name, [The term “joss” is believed to be a corruption of the Portuguese word “Deus” meaning “God”. Thus, a temple where Chinese gods were kept and worshiped was called a joss house”

雲林廟在北加州 Redding市與Eureka 市之間299公路上一小山城Weaverville 內，由Redding開車過去約一小時可達。這個尋金熱年代的山城最多曾有二千五百華人聚居(1852年統計), 市內曾有加州當時第三大的唐人街。鎮內除中國商鋪外, 還有妓院, 鴉片煙館, 賭場和一間廟。廟始建日期不詳, 文獻上最早提及是在1855年。原廟在1873年被祝融焚毀，當地華人立即決定重䢖，並購買鄰近土地，令重建的新廟較前為大。1874 的四月,新的雲林廟落成開光, 並一直延用至今。我特意留意廟中牌匾, 炮旗各物之年號, 大多是光緒年間(1875-1908)之物, 所見最早的年號是同治十三年, 即1874, 跟重建時間吻合。此廟得力於華矞 Mr. Moon Lee 先生的努力,不但追回在1934年被竊的文物, 並推動該廟被納入加州公園糸統內. 1956年雲林廟成功被納入,州政府出資修復, 目前雲林廟保存得非常良好, 走進廟中, 就恍如置身光緒年間的雲林廟。不過現在由於預算緊縮，州政府轄下的雲林廟每周只開放四天，星期一至三閉館，建議先致電查詢，見文後連接。

Hidden on the Main Street of this historic mining town is a Chinese temple, the Joss House, established in 1850’s and was part of the vanished local Chinatown. The temple is well preserved and is in a state pretty much as it was more than a century ago. Census carried out in 1852 revealed that there were as many as 2500 Chinese working in or around Weaverville. A Chinatown, said to be the 3rd largest in CA at that time, was developed to meet the need of an influx of Chinese immigrants looking for gold. In addition to a number of grocery stores, there were rooming houses, brothels, gambling halls, opium parlors and this Taoist temple which also served as a communal center. It is said that a temple was first built in the 1850’s and was burnt to the ground on 1873. Before long , some adjacent land was purchased to build a bigger temple which was finished in 1874 and is the temple standing today. Interestingly, the earliest dates marked on artifacts inside the temple I could find was 1874. This temple is surprisingly well preserved. We owe our gratitude to the previous owner, Mr Moon Lee, who worked very hard to see the temple restored and placed under the protection of the state park system which has done a good job to restore and maintain the temple to a very good condition.

雲林寺外觀, 右為廟, 左為鄉里會所和廟祝居處, 有點像以往[左廟右學]的佈局。The front view of The Joss House, the blue section is the temple and the red section is the attendant’s quarter and community center.

為了讓大家有較清楚的槪念，我把它的平面圖和側面圖上了顔色，然後按颜色區塊列出相片。The following is a colored floor plan of the temple,  I am going to show you pictures according to the colored region on the map.

雲林廟的平面圖。Floor Plan of the Joss House.

雲林廟的側面圖。Side view from the right.

1. 藍色區塊 – 前庭, 門, 擋中和土地公。                                                                                           The blue area – Porch, door, spirit screen and Dai Tze.

     

⇑⇑ 門外有列聖宫牌。舊式廟宇同時奉祀多位主神, 故曰列聖宫, 此為道教和地方信仰的結合。Left:  Wood boards (1887) used in procession.

⇑⇑ 同治十三年(1887)的肅靜開路牌。Right:  Wood boards (1887) used in procession.

⇑⇑ 雲林廟的正門, 中央的門是擋中, 擋煞用。⇑⇑ Inside the main door, there is a spirit screen which serves as a barrier to block spirits.

雲林廟的正門內, 中央另設一門, 是擋中, 擋煞用。中門亦稱神門, 只供神轎進出,  信眾不能使用。從廟前看, 信眾右轉入廟(左青龍), 由左面出廟(右白虎), 取進龍侯(喉), 出虎口之意。入廟後即見一白鬚神像, 為土地公公。廟的英文資料稱其名為Dai Tze, 是Door Guardian。土地公公的官服光鮮, 明顯的被重修過, 唯鼻子缺了一大塊。當日聽廟祝介紹時就納悶為何土地公公被叫作Dai Tze, 而且鼻子又缺了一大塊。 回到酒店, 想了半天, 仍然百思不得其解。 後來看了廟祝相贈的小書, History of the Weaverville Joss House and the Chinese of Trinity County, California, 裡面那有趣的傳說, 再用廣東/四邑話和老一輩人用的口頭禪去想, 才恍然大悟。說出來, 大家看看對不對。

A traditional Chinese temple usually has one, three or five doors. If there are three doors, the general public should enter the temple using the door on the right (standing facing the main door of the temple) and leave by the door on the left. The middle door is saved for gods and is closed most of time to serve as an evil spirit blocker. In the case of the Joss House, which has only one door, a couple steps from the main door, another door is built, leaving two entrances on the two sides. The stand-alone door is known as the spirit screen which is normally closed to block off evil spirits. The general public should enter the temple by turning right (facing the temple) before the screen and leaving from the left.  Sitting at the right entrance to meet the visitors is Dai Tze. The white bearded god is most noticed for his lack of a nose。He is what the Chinese refer to as the God of the Earth who protects the temple. It puzzled me when I first heard that he is known as Dai Tze to the white folks in Weaverville, I spent some time to figure out what Dai Tze means in Chinese. After reading the legend as recorded in the booklet, The history of Weaverville Joss House by Douglas and Gma McDonald, and with my knowledge in Cantonese/Taoisanese and its idiomatic expression, I believe I have figured that out.

進了龍門後, 先見土地公公。Dai Tze sits to the right of the spirit screen, just inside the main door.

有趣的傳說: 話說有一天, 雲林廟訪客中來了一愛破壞的白人小孩, 他把土地公公的鼻子給扭了下來。没多久, 小孩得了怪病, 病况愈來愈差。有一天, 他口腫鼻青, 好像被揍了一頓似的。在呻吟中, 小孩說是一胖嘟嘟有白鬚的中國人所幹的。家長和親友把城中有類似特徵的中國人給圍了起來, 讓小孩來辨別, 結果還是找不出來。過了一陣, 小孩就往生去了, 城裡的中國老人聽了這消息, 都輕輕說了聲:”dai tze “。後來以訛傳訛, 大家就說是土地公公最吻合小孩的描述, 自始就叫土地公公做 Dai Tze 了。你猜人們輕說 dai tze 到底是誰呢? 我想老人們並不是直呼某人之名, 而是說着廣東人常用的口頭禪 – “抵死”。抵死是活該之意。如用四邑話發聲, 則更接近 dai tze 的讀音。

In their booklet, The History of the Weaverville Joss House, Douglas and Gina McDonald gave a very detailed account of the story : [Legend relates the tale of a destructive white boy who cruelly twisted off the idol’s nose as souvenir of his visit to the temple. It wasn’t long before an eerie illness overtook the boy. He lapsed into a delirious state, suddenly looked as though he had been roughly beaten, and moaned that his invisible assailant was a plump Chinaman sporting a white beard. Quickly the boy’s parents and friends rounded up every Chinese in the area who resembled the description, but when each was presented to the sick boy for identification he repeated, “It’s not them – it’s the little fat one”. Finally the boy died, relates the legend and the wise Chinese elders in Weaverville just nodded and softly whispered, ” Dai Tze”.]

According to the location he sits, Dai Tze is very likely to be the God of Earth  (土地公) who protects the premises. The name Dai Tze doesn’t make any sense, 土地公pronounced as Tudi or tao day guong, or 土地公公 tao day guong guong。…[Finally the boy died, relates the legend and the wise Chinese elders in Weaverville just nodded and softly whispered, ” Dai Tze”.]… If one thinks about the older idiomatic express and pronounces the words in Se-Yep (Toisanese), and the fact that the two words were said after the elders had learned the death of the boy, the meaning of the two words becomes obvious. The elders were just saying “He deserved that”. It was a common expression if something bad happens to a bad person, folks would say “he deserves it (抵死)”. Even though tze 死 literally means death, dai tze 抵死 normally express “he deserves that”. I believe the express is still being used in Cantonese speaking areas, like Hong Kong, Guangdong, Se-Yep。

没有鼻子的土地公公。Dai tze, note his lack of nose.

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2. 黃色區塊, 中央為藻井, 雖無華麗裝飾, 但掛滿匾額。左邊放有遊行用的花炮旗, 右邊有鼓, 磬, 紙錢爐和羅傘。                                                                                                                                          2. The Yellow area – Plafond, processional banners, King’s umbrella, drum, and gong.

藻井北面裝飾。Tablets on north side.

藻井南面裝飾。Tablets on south side.

藻井左面牌匾-1。 Tablets on west (left) side-1.

藻井左面牌匾-2。 Tablets on left side -2.

光緒十九年, 二十年(歲次甲午, 1893-4), 各年信眾恭賀,敕封綏靖伯, 天后, 土主爺爺等寳誕之名單仍貼在場上。A number of lists, dated 1893-4, of devotees who celebrated the birthdays of the enshrined gods are still mounted on the wall.

光緒六年羅傘。The King’s Umbrella, dated 1880.

福(花)炮會出巡旗幟, 光緒三十四年(1908)。 Processional banners, dated 1908.

⇑⇓  這是館長特別好介紹, 花炮旗背後原來另有画作。⇑⇓  This was a special treat by Mr. Jack Frost, the curator, who showed us the sketch on the back one of the banners.

此着色白描乃遵從古例, 所有旗幟, 牌匾後面均不能留白, 或多或少都要繪上/刻上素材。Lightly colored sketch on another banner. Mr. Frost said that it was a tradition not to leave any surface undecorated.

穆挂英掛帥 -1 Mu Guiying Takes Command -1

穆挂英掛帥 -2 Mu Guiying Takes Command -2

鼓與磬(?)  Drum and gong.

Drum & gongs.

燒紙錢爐。 Paper money burner.

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3. 粉紅區塊 – 神壇(龕), 貢桌, 貢品。                                                                                                  The Pink Area – The shrines, altar, offering tables.

雲林廟印製的英文小册頁說明中指出, 雲林廟是道教的廟, 並提及道家乃尊老莊之學云云。館長 Mr. Jack Frost 對廟內各物瞭若指掌, 唯被問及所奉祀的神明, 只提及関帝,玄天上帝和觀音。其實廟內奉祀有七位神明, 分居左右兩較小和中間較大一個的神壇(龕)。找了半天, 神壇內並無標示, 憑神像造型也無法分出。後來得來全不費功夫, 原來各神像前各有其所屬簽筒, 簽筒上有古舊漆字寫上神名。所以知道所奉七位神明分別為: 左神壇(龕) – 陳老官(敕封綏靖伯), 財帛星君, 華陀; 中神壇(龕) – 関聖帝君, 玄天上帝; 右神壇(龕) – 天后, 觀音。據此, 除觀音是佛教外, 其他的, 應該屬於地方信仰,不能算是道教吧(?)。

Although mentioned in the brochure that the Joss House is a Daoist(or Taoist) temple. None of god enshrined are typical Daoist. Most of the gods and goddesses are of what is referred to as traditional folk beliefs, with the exception Guanyin, which is Buddhism.

全景照, 祭壇後即為神壇(龕)。A panorama showing the shrines and altar.

上面掛着的條幅乃制於同治十三年(1874), 上書[北方北極镇天真武玄天上帝, 真義神武三界伏魔関聖帝君]。The two hanging cotton scrolls (I don’t know their proper name) show the titles and the names of the two gods enshrined.

到訪之日, 恭逢前廟的立案法人 Moon Lee先生冥誕, 家族有儀式供奉。 The offering table in front of the main altar shows that the temple is in continuous use. It was the birthday of the late Mr. Moon Lee, a ceremony was carried out before our visit.

貢桌前之四方木桌亦有130年歷史。前面右方淺色處乃昔日信眾用舊式火柴在桌前擦着火點香燭而成的。The offering table is more than 130 years old. Note the light patch on the front panel, that was formed by devotees when they striked a match to light incense. Obviously, the majority were right handed.

左面神壇(龕)。 Shrine on the left.

中為財帛星君, 左為陳老官(敕封綏靖伯, 台山人多拜奉), 右為華陀。The one in the center is God of Fortune.

主神壇(龕), 左為関聖帝君, 右為玄天上帝。Left: Lord Guan ; Right: Heavenly Lord

関聖帝君前武將持関刀。The guard on the left.

玄天上帝前武將持令旗。The guard on the right.

主神壇(龕), 左為関聖帝君, 右為玄天上帝(我總覺得右邊無冠帽的神像造型較似関公)。The main shrine.

右面神壇(龕), 彩帶上有光緒三年(1877)字樣。 The shrine on the right. Silk decorations dated 1877.

左為天后, 右為觀音。 Left- Tin Hou (Mazu); Right- Guanyin, the Bodhisattva of Compassion

神龕金木雕。Wood carvings of the shrine.

神龕金木雕。Wood carvings of the shrine.

神龕金木雕。Wood carvings of the shrine.

神龕金木雕。Wood carvings of the shrine.

左牆上有光緒廾三年(1897)的捐香油名單。On the wall, orange papers showing the donations made by devotees.

右邊的小木枱, 枱前亦有擦火柴的痕跡。Offering table on right side.

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4. 綠色區塊 – 廟祝居所, 鄉里議事室。從前鄉間廟宇旁邊或左或右多建有一房間, 平常作為村裡辦學, 遇事則為議事之室。該型式稱為左廟右學或右廟左學。雲林廟亦具此形式, 至於當年有否辦學, 則未見提及。想當年”賣猪仔”式勞工, 多領安家費並留妻小於鄉, 故猜想雲林廟當年没有辦學。再說牆上所留捐香油名單中, 女眷名號不多,僅有信女黃門潘氏。猜想當年Weaverville華エ中自以單身打為多。有家室者, 或留鄉下, 或留大埠。此趟曾路經Chester 鎮(5號公路另一邊的山裡), 在鎮中一美餐館見一中國厨師, 閑聊了幾句, 得悉此君來自廣東中山, 乃國父同鄉, 妻小留在大埠(三藩市), 隻身到此打拼。由於路遥不便, 每兩三个月始回家團聚一次, 言談間流露對生活的無奈和對家鄉生活的懷念。真没想到2013年尚見此情景, 不難想像160年前雲林廟的景况,                                                                                                                                                     The Green Area – Attendant’s quarter, communal/conference room and a small boarding room.

議事處望向通往廟的門。The door to the shrines, looking from the conference room.

鄉里議事處, 左方門口乃廟祝居室。 The communal/conference room. The door to the left is the attendant’s quarter.

民國七年 (1918)年, 恭祝綏靖伯寶誕信眾名單。On the wall, list of devotees who celebrated one of the enshrined god’s birthday (1918).

恭祝觀音寶誕名單。 List of devotees who celebrated Guan Yin’s birthday.

b

民國九年 (1920) 捐奉香油。Contributions made to the temple (1920).

光緒二十年(1894) 廟祝選任常規。Rules for the election of the attendant, etc (1894).

上圖局部放大。The above rules enlarged.

廟祝居室門上貼有勸世文, 相信是以前廟祝所寫。Believed to be an essay posted to remind folks to behave themselves and be a decent person.

左方為廟祝居室, 右為是走廊通往屋後。 The attendant’s quarter is on the left, the other door is a corridor leading to outside.

廟祝居室, 後為小居室, 供到訪鄉里暫居。A small boarding room with bulk beds for Chinese travelers is located at the end of the attendant’s quater.

廟祝居室的飯桌。A dining table in attendant’s quarter.

飯桌上的目常用品。Dining table.

廟祝居室的爐頭。A stove for cooking.

廟祝居室的床。Attendant’s bed.

供路過鄉里暫住的小居室。Boarding room.

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其他 – 展覧室及辦公室

Others – The exhibition hall and outside.

展覽廳前的觀音。Guanyin in front of the exhibition hall welcomes visitors.

辦公室和小展覽廳。The office and exhibition hall.

展覽廳不大, 展出華人當時的用品。 The exhibition hall is not big, however, there are quite a few interesting items.

第一次看到中式帽盒。Chinese hat worn at that time.

賭具。Paraphernalia of gambling.

梳, 篦和髮剪。 Old style combs.

藥油。 Chinese medicine.

五加皮酒。Wine from Hong Kong.

The following paragraphs are a brief history of the Chinese in Weaverville in the late 1800s, I am feeling exhausted after finishing writing them. Yes, even in Chinese. As I get older, it is very hard for me to write something, Chinese or English alike. I’ll save the English part for later. However, the first four links are in English.

後記: 我們那天下午一點多抵Redding, 致電雲林廟查詢開放時間, 始知當日有儀式舉行, 要到下午四點至五點才再開放。館長Mr. Frost 十分熱心, 解說詳盡。他是白人, 不懂中文, 但甚為用功, 對廟內各物瞭若指掌, 亦能說它們的中文名(廣東音)。我們興致勃勃, 不停提出問題, 他有問必答, 對我們特別熱情, 容許我們到處拍照(看樣子, 他很少碰到像我這樣的怪客; 另一組遊客進來, 逛個圈, 拍幾張照片, 五分鐘就離開了)。本來開放時間至五時結束, 結果我們一拖再拖, Mr.Frost 和顏悦色, 叫我們慢慢看, 到實在不好意思, 不得不離開時已是快六點了。臨行前他還特地送我一本已絕版的 The History of Weaverville Joss House and the Chinese of Trinity County, California 給我們, 真的是萬ニ分感謝。

這小書寫得非常的好, 除了有關雲林廟的歴史外, 也對國人在當地生活的歴史也有紀錄,對國人的特性有頗準確的描述。原來當時來尋金的不全是下階層的人, 也有小商人, 文書人仕(看廟祝先生寫勸世文那手好書法就知道是知書識墨的人), 農民等, 大家來的目的就是為了淘金, 賺些錢衣錦還鄉。所以大都是エ作勤奮, 節儉耐勞。當然國人愛賭的特性也帶來了。據說, Weaverville 的中國人受白人歧視, 加上言語不通, 自然而然以來源地集結成 company (幫/會/堂), 小書指出當時主要有四幫, 分别為 Yong-Wa (來自香港,中文名待查), Se-Yep (四邑, 即台山, 開平, 恩平和新會四縣), Neng-Yong(亦來自大陸,中文名待考) and Sam-Yep(三邑, 即廣東南海、番禺、順德三縣)。在1854年, 因賭而起爭執, 後來愈演愈烈, 發展成七月一場110人的Yong-Wa香港幫對决250人的廣東幫械鬥, 双方出動戟, 長三义等鉄打武器。雖然有人出面調解, 但很多白人樂得坐山觀虎鬥, 並在旁推波助瀾, 遂發展成全武行, 結果死了十華人, 傷二十。有一白人在旁向華人開槍, 亦被華人合力打死。及後警方雖禁止械鬥, 小型武鬥仍常有發生。華人表現最團結的時侯就是過年的時侯。廟會, 放鞭炮, 拜年…. 除了當地白人打壓,跟着而來的徵收人頭稅, 排華法案皆令華人轉往其他地區謀生, Weaverville 華人人口到1890年只有210人。至1931年剩下16人。我們到訪當日問及 華人人口, 說只剩2人而已。

翻查1850-1875左右資料, 三藩市成立的公會大多是四邑和三邑人仕, 未見有 Yong-Wa, Neng-Yong 名稱, 亦未聞香港鄉里有會社成立。根據Yong-Wa的發音, 可能是”陽和” 或”人和”之意。陽和是指中山, 增城和東莞三縣; 人和則指寶安, 惠陽,梅縣和赤溪, 這些應以客家人為主。Neng-Yong 音似南洋, 但所見資料未見提及南洋幫, 待考。

最後, 不得不記上有趣的一點。大力保存此廟的Moon Lee先生,全名為 Moon Lim Lee, 其先翁Lim Sue Kin在Weaverville開設 Sam Lee 雜貨店 (which means “three-fold prosperity” in Cantonese), 猜中文名為”三利”。有趣的是大家漸漸都以為他是姓李Lee名Sam。所以Moon Lim Lee 先生實為林姓而非姓李。

参考資料/ 網上連接   References / Links :

Weaverville Joss House Brochure

The History of the Weaverville Joss House and the Chinese of Trinity County, California.

Weaverville Joss House Historic Structure Report

About Weaverville

如果你懂粤語(裡面有解釋, 不會粤語亦能看懂), 對老戲曲又有興趣的話, 這篇不容錯過。這两篇嘆五更(十九世紀末, 二十世紀初的俚俗歌唱方式, 曲如其名,多是唉嘆之歌)歌詞好像是1905年發表的吧, 曲辭就是一篇口述的華工歴史,字字血淚, 而且描述得相當詳細、真實。可惜無法找到錄音, 猜想唱起來跟地水南音很像, 只是清唱而無伴奏吧。

木魚歌/嘆五更: 美國華僑血淚史-《金山客嘆五更》《華工訴恨》

1850年-1908年旧金山的广东会馆组织与华侨社会