Series 4: The History of Bukit Mertajam's Xuan Tian Temple and its development (Chinese Version) 大山腳玄天廟歷史及建設發展--伍百恰PJM

本廟歷史及建設發展--伍百恰PJM

溯自一百多年前，大山腳北面頭以種植豆蔻、丁香及其他水果為生的惠邑客家人，把產品有山頂挑下來擺在目前福德正神廟址所在地售賣。由於該處有一深潭，對于擺賣工作諸多不便，且亦恐危及人命，因此他們便發起每天從山頂肩挑豆蔻一筐來此擺賣時，亦須順便挑一筐石頭來填平該深潭。經過長年累月的努力不懈，數年后，終于將深潭填平，因而填出一塊空地，以利擺賣水果等產品。大約在光緒八年左右，遂倡議在該地建廟，所需費用，則由每擔豆蔻抽佣所得，再加上園主的捐獻，集資所成。於是建廟工作即行展開。費時數年始將廟宇建竣，並于光緒十二年（一八八六年）出征信錄，以昭大信，並揚仁風。

爲了紀念山頂人挑石填潭建廟的功績，凡山頂人在本廟伯公埕前擺賣山頂水果者，概不收費，以示優待。其他人士及各地產品如黃梨、甘蔗等，則仍須交佣金。然後利用該佣金于光緒廿一年（一八九四年）興辦義學，供本埠學子就讀，以啓迪民智，而教以孝悌忠信之義，明人倫之大本，俾知所以立身處世之道，以揚我中華傳統文化。當時由惠邑客家人成立理事會，掌管廟務及辦理義學諸事宜。民囯七年（一九一八年）為適應潮流，遂接納閱書報社諸君子的建議，將原有的私塾義學改制為正式學，而以“日新”二字為校名。至于每年廟收盈餘累積，購買店屋多閒以爲廟產。

一九四一年，日軍南侵，英軍敗退，馬來亞失陷，廟務被逼停頓。迨一九四五年日軍投降，馬來亞光復，本廟會議記錄等文件全部散失無存，致廟務無從展開。

一九四九年五月十五日，在當地法官及檳城社團註冊官諭令下，由大山腳四大鄉團--廣惠肇會館、福建會館、韓江公會、瓊崖同鄉會召集華商埠眾大會，討論組織福德正神理事會，俾恢復廟務活動，會議由陳時吉主持，何克柔記錄。大會並推選陳時吉，吳志發及鄭石三負責草擬本廟規章。

一九四九年十月廿日，四鄉團派出的代表，在華裔埠眾大會復選下誕生，王譚清衆望所歸，當選戰後第一屆福德正神廟理事會會長，副會長吳志發，正財政鄭石三，副財政沈清楚，正產業林于利，副產業林泰南，正建設葉萬尚，副建設陳囯興，正調查梁英龍，副調查陳時吉，正福利黎榮昌，副福利朱亞文。

大山腳玄天廟

至此，廟務才納入正軌，而穩健地逐年發展。一九六二年十二月卅日，本廟在召開埠眾大會中順利通過修改章程，其中包括：（甲）本廟以崇奉神教及辦理社會慈善為宗旨；（乙）本廟承先賢舊例，訂農曆二月初二日為伯公誕，三月初三日為玄天帝爺公誕，四月初八為譚公爺誕；八月初二為伯公誕。

一九六四年，廟宇進行修葺，面貌煥然一新，香火日益旺盛。

當年創廟的宗旨原為崇奉神明，而後隨着時代的變遷與社會環境的需求。戰後數十年來，本廟理事會除了繼續保持崇奉神明的宗旨外，亦發展成爲一個贊助教育福利，慈善公益事業的機構。尤對日新中小學及幼稚園五校的建設、維持與發展，全力贊助與支持。一九五五年，本廟理事會購下愛士頓律地皮一塊供日新中學建校之用。一九六一年，另購武拉必地段，供日新小學建校。當年由于本廟存款不夠付還購地費用，而銀行又規定社團不准透支，在無法可施之下，結果由鄭石三，王譚清、朱亞文、葉萬尚、黃成國與黃耀南六位以私人名義向合眾銀行透支用以塾付地主（透支利息由廟支付）這樣才解決了購買日新小學校地款項不敷的難題。

日新獨立中學的辦公樓及鐘樓（舊時，日新囯中及日新獨中用同個校舍）

日新獨立中學懷德堂

一九六二年八月，本廟理事會通過檳城葉玉力會計師向當局申請豁免繳交所得稅，因鑒于本廟之產業收入盡用于社會教育福利，慈善公益事業，檳州所得稅當局于一九六五年批准本廟豁免繳交所得稅。

一九六三年七月，本廟理事會接獲廣惠肇會館建議購買武拉必樹膠園地為新塚山的來函，經從討論后，僉認高吧三萬舊山墳地已先爆滿，為應付埠眾之需，遂議決接受購買新塚山之建議。其後，由廣惠肇會館借出一萬元，福建會館伍千元，韓江公會伍千元，瓊崖同鄉會四千元，連同本廟所存款項，于一九六九年七月成功購下武拉必五十七依格膠園地段闢為塚山用途，一九七三年九月獲有關當局正式批准啓用。在此之前，即一九七二年為發展武拉必新塚山，一條直通嶺頂的大路，一座伯公廟及兩座涼亭，先後由建設股策劃下開闢及興建，美化工作尚在進行中。

此外，日新中小學食堂及日新中學校門，皆由本廟撥款興建。

一九七九年，日新中學興建新辦公樓及教堂，本廟捐獻十萬元，而一九八〇年亦曾以五萬元購買地皮一塊，供蔗芭僑光小學建校。同年，本廟理事會通過在武拉必塚山興建火葬場及骨灰停，一九八二年七月有關當局及市議會已正式批准本廟理事會提出之兩項圖測。招標及興建工作，料將在不久進行及推動之。

由以上贊助教育及各項建設措施，顯示出本廟理事會已充分發揮了“取諸社會，用諸社會”的崇高信念，對地方上的教育，慈善，福利事業，莫不遺餘力，鼎力贊助。

一九八一年，本廟理事會爲了響應威中社團聯合檳州華人大會堂籌募興建大廈建築基金，慨然捐獻三萬元，另捐華人大會堂活動基金五千，以示支持。

在四大鄉團諸理事會同心協力，共同策劃之下，本廟會務蒸蒸日上，原設于日新中學内的辦事處，已不敷應用，因此乃決定興建新會所大廈，一九八五年九月十五日，大廈工程完成，欣逢本廟百週年紀念，除舉行隆重紀念慶祝儀式外，復將各界收購禮券，悉數撥充日新國中建校基金。

本廟理事會同仁希望能繼續獲得埠眾的擁戴與支持，俾本廟會務能辦得更有聲有色，而為地方上的繁榮與進步作出更大的努力與貢獻。

伍百恰 書

一九八六年

洪政陽 謄寫

二〇一一年六月十五日上午一時十分

继续回应

连接http://expfiles.blogspot.com/2011/03/blog-post_04.html#comments

好段日子前曾载录分享过一段文字，没想到竟然得到许多“青年朋友”的同情和回应。而且颂杰竟然之后还真的找我要了这本书，对此我觉得很兴奋。而他之后也回言：“Truly appreciate this post after i finished this whole chapter”。在我看来，颂杰读了整篇之后的确是另有所斩获的。现在，虽然似乎是“姗姗来迟”，我还是想继续对其中凯升兄的回应，做出回应。写着写着……一时兴起便一发不可收拾，写得长，觉得还是以发new post的分享方式比较适合吧？故此便放在这里。大家就“姑且看之”吧！

Tang Khai Sheng said...
I think 物质生活 and 精神生活 are not the only ultimate ideals...One is chasing money/material...one is chasing knowledge...

So, what if one wants to chase for a vision of helping people? that needs 物质 and 精神? We know that there will definitely be tradeoffs...but where to strike the balance? Maybe that requires much deeper deliberation...just like the author came in terms with himself
of getting at least a certain size of house and stop..move on to 精神 part...

I think what I can get from this article is that...it's true that we can't have everything...but I hope to have a bit of everything...so, I can spend 7 hours per day improving my 物质 and another 7 hours per day improving my 精神...the other 10 hours for sleeping and other stuff =)

Even in the end, I won't be the richest man on earth, I won't be the most knowledgable man...but I achieve my purpose in life...so most important is to know your purpose in life! From there see how much 物质 or 精神 you need...

My two cents.

回凯升：
我再次重读上面被载录的文字，发现到真的很容易就会把“精神生活”和“学问追求”划上同等关系。因此我觉得有必要做出些澄清和说明。这误会当中的原因，其一就是上面那段文章是被我“载录”的，所以难免读者会断章取义。上面那段载录，其实是“演讲”文体，所针对的对象是刚入中国北大的大学生。由此可见，钱理群在这里是侧重地讲，特别推崇“读书”，“书”应该成为大学风气——大学生不应该急着投入现实和短暂的问题，而是沉潜自己，把底气练足。他主张大学生应该追求三样东西：知识，友情，和爱情；而他的演讲则是侧重地谈“如何求知识”，“如何读书”的问题的。

而对我个人而言，读书和个人的精神生活，的确有很大的干系，然而也未必是“必要条件”。因为很难可以概括说“不读书的人，就没有精神生活”，或者说“饱读经书的人，精神生活就肯定得到满足”。正如凯升所提出的，我得到的思考和启发是：把精神生活，局限于追求知识，未免过于狭义。
那么钱理群所说的“精神生活”应该如何诠释会比较正确呢？钱理群是研究鲁迅的权威学者，我认为最能诠释“精神生活”的意义的，就是钱理群常引用的鲁迅的主张：“一要生存，二要温饱，三要发展”（这个演讲他也引用了两次）。说得很清楚，生存、温饱是物质方面的，发展是精神方面的。

那么什么又是“发展”呢？如果曾接触教育理论的，多少就会联系到主张人道的Carl Rogers和Abraham Maslow所提出“Self Actualization”的主张。在这里就不多谈这些，我也是随便开个题罢了。虽然如此，容许我用钱理群在同个演讲里，另一段话（上一段话）来理清“发展”概念。

“我们通常说大学是培养专家的。你在大学里是学得专业知识技能，使自己成为合格的专业人才，以后一方面可以适应国家建设的需要，适应人才市场的需要，另一方面对个人和家庭来说也是谋生的手段。我想对谋生这类问题我们不必回避。鲁迅早说过：“一要生存，二要温饱，三要发展”。我们求学有这种明确的功利目的——那就是求得知识，成为专家，以后可以谋生。

但是人不仅仅要有功利目的，他还要有更大、更高的一个目标，一个精神目标。我们所确定的上大学的目标，不能局限在做一个专业技术人才、一个学者、一个专家，更要做一个健全发展的人，有人文关怀的人。人文关怀是指人的精神问题。具体地说，你在大学时要考虑这样两个问题：一、人生的目的是什么？二、怎样处理人与人，人与社会，人与自然的关系？怎样在这几者之间建立起合理的、健全的关系？思考这样一些根本性的问题就是人文关怀。这样才会建立起自己的一种精神信念，以至于信仰，才能为你一辈子的安身立命奠定坚实的基础。这个问题大学期间解决不了，研究生阶段也一定要解决，因为这是安身立命的最基本的问题。同时要不断开拓自己的精神自由空间，陶冶自己的性情，锻炼自己的性格，发展自己的爱好，提高自己的精神境界，开掘和发展自己的想象力、审美力、思维能力和创造能力，使自己成为一个健全发展的人。大学的根本的任务不仅是传授专业知识，而且是“立人”。所以大学期间要打好两个底子。首先是专业基础的底子、终生学习的底子。在现代社会知识的变化非常快，你将来工作需要应用的知识不是大学都能给你的。尤其是自然科学，你一年级学的某些东西到了四年级就有可能过时了，知识的发展太快了。因此，大学的任务不是给你提供在工作中具体应用的知识，那是需要随时更新的，大学是给你打基础的，培养终生学习的能力。今后的社会发展快，人的职业变化也很快。不是像我们想象的那样，你大学学物理你就一辈子搞物理，你很可能做别的事情。你在大学就必须打好专业技术知识的基础和终生学习的基础，这是一个底子。第二个底子就是精神的底子，就是刚刚我提到的安身立命的人文关怀。这两个底子打好了，就什么都不怕了，就像李玉和对她妈妈说的：“有妈这碗酒垫底，儿子什么都能对付”。大学里这两个底子打好了，那么走到哪里你都能够找到自己最合理的生存方式。”

希望这一段文字可以命中疑惑。

感谢凯升兄的回应，我藉此而得以进一步整理一些想法和问题。

Series 3: The References for "Bukit Mertajam Free School" Stone Inscription article series

Before I am off from here for next few weeks, I attach the references that I cited when writing the articles about "Bukit Mertajam's Free School"Stone Inscription/大山脚义学堂石碑. The next article would be about the history of Bukit Mertajam.

义学堂-卢荣成撰，Bukit Mertajam's Free School, by Mr Loo

“大山脚义学堂”石碑的注释--卢荣成撰，Notes on "Bukit Mertajam's Free School" Stone Inscription

Pictures of "Bukit Mertajam's Free School" Stone Inscription

"Bukit Mertajam's Free School" Stone Inscription, taken by Han Hung

<<大山脚福德正神庙成立百周年纪念特刊>>封面， The Cover page of "Bukit Mertajam Hock Teik Cheng Sin Temple Centennial Celebrations Special Magazine"

<<本庙历史及建设发展>>, 已故五百恰先生撰,第一页及第二页；"The History and the Development of Hock Teik Cheng Sin Temple (Xuan Tian Temple)", by the late Mr Goh, page 1 and page 2

By Zen Yang ANG
28-4-2011, 4.07pm

Bentley, Western Australia

427的假面游戏

马来西亚的辉煌条纹和中国的五星旗
处处可见。
真想不到，
自己有机会见证这历史性的一天——
中国总理温家宝到访我在深造的学府
马来亚大学。

眼前，是一派风光的场面——
镁光灯，红地毯，大型海报，马中国旗，
到场人士更像是来看偶像演唱会的小粉丝。

然而风光的背后，是什么呢？
逮捕异议人士？内定提问人选？绑架发问权？

忘不了，
亲耳听见“请温总理给我机会。”
忘不了，
亲眼看见警察轻轻压下那高举的手。
这样地
众目睽睽之下。

温总理的演讲，
激昂中带霸气，文雅中显慈祥。
他说，他要和这群朝阳般的青年对话，
要了解青年的理想，感情和愿望，
要从青年身上获得希望，喜悦，还有力量。

然后，我看着三个傀儡，
轻易地拿起话筒，
问着没有理想，没有感情，毫无力量的
被设定好的
问题。

其他高举的手落下了，包括那只被压下来的手，
在高斯校长亲自点名他钟意的傀儡以后。

温总理依然侃侃而谈，
然而我心已冷。
看着警察站在那只手的旁边，
心灰的，又岂止是我呢？

朋友义愤填膺，说要公开完美假象背后的真相，
然而，
在“政治”之名的前提下，
又有什么可被称为真相呢？ 

国际超级政治明星的演讲结束了，
一大票的大粒人追随着他跑到礼堂旁边去种樟脑树，
继续着假面之间的政治游戏。

礼堂外，天黑黑，细雨飘零，
我抚着后颈，摸着手臂。
午后渐冷，
然而庆幸
流淌在我身体内的血液
仍是
热的。 

假面的游戏，

在这一天——

427。

2011年4月28日

一棵树

三舍的朋友说：
我回来了……
一如往常：打开门，脱了鞋，拉开窗帘……
幕布揭开，窗外上演“砍树曲”，
我说，
怎么就一夜加上一个早上，
半片丛林落在地上？
不止一次，在马大，我没得到为什么而砍伐的答案，
是谁当初，在我们刚进来时说的不会随意砍伐，
是谁现在，让我们感觉那么轻易对那些树找碴？

四舍的朋友说：
我宿舍的大树也被“腰斩”了，
当初因为副校长那番话而对他留下好感，
现在才知道自己有点单纯。

十二舍的我看到，
宿舍办公室前堆着许多被肢解的木头，树汁仍未干，
然后，我听到了电锯声，
在湖边。

东姑大礼堂旁，
高斯校长陪着温爷爷，
看着他种下了这历史性的
一棵树。

一棵树

救不了

一座森林。

2011年4月27日
（“朋友说”摘自其面子书留言）

Series 2: Translation of the "Bukit Mertajam's Free School" Stone Inscription--Englsih Version

(注意, 下有"大山脚义学堂"碑--原文，分句后的原文，中文翻译及英文翻译。)

(Note, the original inscription (in Chinese Classical) is for showing purpose only, there is a full translation below)

A few days before chinese new year, I invited my mate, Wei Kuan, to go Xuan Tian Miao to jot down a second stone inscription (outside the temple)The second incription was not mentioned by anyone before (also missed the authors of "Chinese Epigraphic Materials in Malaysia Vol 2" (Wolfgang Franke and Chen Tieh Fan) and I accidentally found it when I was eating at the hawker centre. I will translate the second inscription soon.

After I have done with Xuan Tian Miao, I suggested Wei Kuan to follow me to Jit Sin Independent High School because I wish to meet with Mr Loo, the teacher-in-charge of library. When we went into his office, out of my expectation, Wei Kuan greeted Mr Loo with a I-know-you-very-well tone,

"How are you, Mr Loo?".

"Zen Yang, actually Mr Loo is the husband of a our Chinese Teacher in Jit Sin High School,吴幼婷老师, Wei Kuan told me.

"The world is so small!!!" I replied astonishingly.

Then, Wei Kuan helped me to explain to purpose of our visit. And, kindly, Mr Loo suggested us to photocopy articles about the "Bukit Mertajam Free School" (written by Mr Loo) found in the school magazine. His articles helped me a lot in the translation process. I must acknowledge his contribution in my writting.

The following are "original text of the stone inscription", "original text plus punctuation", translation of the original in Chinese and translation of the original text in English.

The "Bukit Mertajam's Free School" Stone Inscription

The following is full Translation of the Inscription in English (英文翻译):

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Bukit Mertajam's Free School

Personally, we think that the establishment of something new is hard, but does that mean that the maintenance part is easy? If (we) traced back to those years in the past, Bukit Mertajam's Xuan Tian Miao used to set up vegetable and fruit farm. The farm was also the place where local Chinese traded their agricultural products and daily necessities (note that the farm is the current town centre of Bukit Mertajam). Therefore, the temple council/board set up booths for those traders and collected rent from them. Over the years, the collected rental (approximately hundreds of dollars) was used as the fees needed during the annual worshipping activities.

It had been more than 30 years since the establishment of trading booths. Within these 30 years, the in-charge person for the activities worshipping activities was changing (was not the same in-charge person). However, the ability of those managers were different between each other. Some of them were capable while the others were not; each of them was not the same. Some of them viewed worshipping activities of temple as the tool for personal profit, which means that they utilised their positions as the in-charge person to seek for own wealth. Or, some made their own benefits under the guise of other temple expenses (ie they corrupted part of the temple expenses). In some case, when they were suspected and questioned by colleagues, they would be fire disaster of temple as the excuse.

In the year of 1889, one could see that the farm was full of weed just like it was deserted/unmanaged by the people. However, the farm was still a useful wide plain. Considering that the rental collected in past was more than a thousand dollars by the time, the council subsequently had a discussion with the traders. After, they loaned money from loaner and finished their planning, then they started building shops behind the temple. Next, they proceed with the building of tents for the (vegetables) traders. In the autumn of the year, they built another classroom which was used to organise free school.

Within a few years, one could see that the past and present have vast difference. Previously, the plain which was occupied by weed, however, at the moment, the area was fully dominated by overlap-like shops and houses. Previously, the total collected rental was just hundreds of dollars. At the present time, the newly built shops had brought profit of more than a thousand dollars to the temple. The temple set up the free school in order to nurture/produce the talented or outstanding people. With these people, only then the vulgar/uncivilised culture in Bukit Mertajam/Southeast Asia can be converted into a culture which upheld politeness and righteousness.

During each birthday of Gods/Deities, Chinese opera would be performed (as the celebration with Gods/Deities). The fees needed to hire opera troupe would be paid by the temple. This enabled all villagers in Bukit Mertajam to celebrate with joy.

Do you think the change is due to different in-charge people? It was just because the Feng Shui/Fortune of Bukit Mertajam was great. Even though the local rapid development of Bukit Mertajam was due to effective plan, management and execution, the development actually relied heavily on blessings from Gods/Deities. (We) Just hoped that the future generations who succeeded our foundation/career could expand and enrich (add meaningful values into) our foundation. This was great anticipation from us. Therefore, (we) recorded these words, so that the words can be spread to the future generations forever and after. (Therefore, we wrote these words) Just as the preface.

Now, (we) make a list of all expenses and published/engraved them on the left hand side (of this stone inscription):

First decision: During the birthday of Yuan Tiao Shang Di (元天上帝Yuan Tian God Emperor), Tan Gong Bo（谭公伯） and Fu De Zheng Shen（福德正神 the God of Bliss and Virtue)，（we）need to organise Chinese operas as the celebration/ceremony. The expenditure of each ceremony can be claimed for the Temple. The Temple Council will provide (a maximum of) 200 dollars to cover the fees needed to hire Chinese opera troupe and other expenses during the ceremony. If there is excess, the money shall be returned to the Temple Council. If it is insufficient, the in-charge person cannot make a second claim.

Second Decision: To organise the free school, two teachers will be employed in a year. The salary of each teacher will be paid by Temple Council.

Third Decision: If poor people is found death in the farm/surrounding of temple, and if the deceased is not claimed by any relative, friend or neighbour, then a coffin can be claimed from the Temple Council in order to prevent the corpse from laying barely in the outdoor.

Each of the decisions is engraved on this stone, so that it can be reserved as the reference in the future. (Hopefully what we do will) Bring glory to our ancestors and bring prosperity to the future generations.

Written in:

GuangXu Emperor’s 21^st year —the Yi Wei (32^nd year) of Chinese Sexagenary/Sexagesimal Cycle (1895), Winter (August, September or October)

Erected together by the members of Fu De Zheng Shen (Xuan Tian) Temple Board: 黃陳慶、陳換、黃躍松、陳錦隆、陳成貴、張字、王媽賀、黃躍喜

Engraved in:

GuangXu Emperor’s 21^st year, which Yi Wei乙未 (32^nd year) of Chinese Sexagenary/Sexagesimal Cycle (1895), Winter (August, September or October)

Erected together by the members of Hock Teik Cheng Sin Temple (Xuan Tian Temple) Board: 黃陳慶、陳換、黃躍松、陳錦隆、陳成貴、張字、王媽賀、黃躍喜"

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Translated by Zen Yang ANG

In Xin Mao辛卯 (28^th year) of Chinese Sexagenary/Sexagesimal Cycle (2011), Spring, on 25^th of Plumens (梅月Plum Month/fourth month of Chinese Calendar), on Gu Yu谷雨(Grain rains/ the 6^th solar term), at Shen Shi卯时 (3 to 5 pm) and first Ke (approximately the first 15 minutes)-ie 3.15pm. Bentley, Western Australia.

Note that:

1. Chinese hour is in the form of double-hours where Zi Shi 子时(11pm- 1am), Chou Shi丑时(1am-3am), Yin Shi寅时 (3am-5am), Mao Shi卯时 (5am-7am), Chen Shi辰时 (7am-9am), Si Shi巳时 (9am-11am), Wu Shi午时 (11am-1pm), Wei Shi未时 (1pm-3pm), Shen Shi申时 (3pm-5pm), You Shi酉时 (5pm-7pm), Xu Shi戌时 (7pm-9pm) and Hai Shi亥时 (9pm-11pm).

2. Ke刻is a traditional Chinese unit of decimal time lasting approximately a quarter of a western hour. Traditionally the ke divides a day into 100 equal intervals of 14.4 minutes (14 m 24 s). The ke is equivalent to the centiday. (100 x 14.4 = 24 x 60)

3. 24 Solar Terms (24 points in traditional East Asian lunisolar calendar that matches a particular astronomical event or signifies some natural phenomenon.) - each solar is 15 days. Gu Yu /Grain rains usually starts around 20^th April and ends around 5^th May.

By Zen Yang ANG

27-4-2011, 3.15pm

Bentley Western Australia.

Series 1: The Discovery of "Bukit Mertajam's Free School" Stone Inscription 大山脚义学堂石碑

The author of "Old Penang, Old lives" Or "Penang--History, Social Life and Customs" <<老槟城, 老生活>>, Toh Zhong Quan杜忠全, mentioned that “The moment I leave my home is the moment I am home”. I think this may be one of the reasons that drives me writing this series.

The following will describe the process I get to know the existence of the "Bukit Mertajam's Free School" Stone Inscription.

The Stone Inscription

A book by Wolfgang Franke and Chen Tieh Fan published in 1985, namely "Chinese Epigraphic Materials in Malaysia Vol 2", collected and recorded the data about Chinese epigraphic materials found Malaysia.

Xuan Tian Temple

My focus today is on the history and establishment of one of the oldest temple in Bukit Mertajam, Xuan Tian Miao 玄天庙(temple name shown by wooden tablet above the main entrance), 伯公庙 Po-Kung Miao (Po-Kung Miao was used Franke and Chen as well as local people) or Hock Teik Cheng Sin Temple 福德正神庙 (formal name by the committee). It is located at Market Street, Bukit Mertajam, Penang.

Market Street

Franke and Chen recorded almost all materials found in Xuan Tian Miao which included wooden tablets, wooden altar, stone pillar, stone inscription (set up on the occasion of donations made for the building the temple). However, the most of important stone inscription-- the "Bukit Mertajam's Free School" Stone Tablet (<<大山脚义学堂>>石碑) was left out. The reason for that was because the stone inscription was previously placed at the left side of the temple and it was blocked by wooden desk which was used by the hawker. Note the surrounding of the temple is a busy market place and hawker centre. The stone was rediscovered by Mr Loo (卢荣成老师), a teacher in Jit Sin Independent School, who is enthusiastic in the history of Bukit Mertajam.

Xuan Tian Temple (dawn)

Everything started when I invited Han Hung, one of my friends, to go Bukit Mertajam town to have a few snapshots. As usual, I passed by Xuan Tian Miao. However, this time I am determined to snap everything in the temple since I have wanted to do so a long time ago. More than 100 hundred years old chairs, desks, altar, a patio that cleverly designed to increase air circulation and light availability (remember that fans and electrical light could be found in 100 years ago). When I was taking my snapshot on a few stone inscriptions in temple, a particular one caught my attention. It is because most of the stone inscriptions that I have seen before were set up on the occasion of donations made for the building the temple. However, this stone inscription was not in the form of Vernacular Chinese. Instead, it is in Classical Chinese or Literary Chinese. (Note that Classical Chinese/Literary Chinese is a traditional style of written Chinese based on the grammar and vocabulary of ancient Chinese, making it different from any modern spoken form of Chinese. Classical Chinese was once used for almost all formal correspondence before and during the beginning of the 20th century. from Wikipedia). My previously exposure to Classical Chinese enable me to understand 75% the inscriptions. (I will provide the full translation of the stone inscription in my next writing). When I am having difficulty to understand the rest of the inscription, an 40-50s lady approached us and asked,

I was copying the inscription

"What are you doing there, young man?"

"We are copying down the inscription and trying hard to understand to the content" I answered and thought that she might be just another ordinary person who was curious about what we were doing.

My friend, Han Hung, actually knew the lady and he asked "Aunty, do you understand the inscription or not?"

"Of course I know" she answered with confidence.

The copy of inscription of my notebook 1

"What?? impossible, how can it be" I think.

"Aunty, are you sure?" I asked her with doubt tone. (I know I am bad)

"Indeed, why not" she reconfirmed.

I was really shocked by her answer and at the same time, I was very excited because I finally found someone who could read the inscriptions (because there were a few characters that we could not understand). We asked about the few words that we could read and she answered us without thinking about explained to us the meaning of a few sentences before she rushed to her "grocery shopping" (to buy groceries from nearby hawker and wet market). Before she went away, she suggested to get a copy of "Bukit Mertajam Hock Teik Cheng Sin Temple Centennial Celebrations Special Magazine" 大山脚福德正神庙成立百周年纪念特刊 (published in 1986) from Hock Teik Cheng Sin Committee which was based in Jit Sin Independent School. She also recommended me to see the library in-charge teacher of Jit Sin Independent High School, Mr Loo, as he has deep interest in the history of Bukit Mertajam. She us that Mr Loo requested the temple committee to relocate the stone inscription into the temple and painted the inscription with golden paint. I could see why Mr Loo requested relocation based on my 75% understanding of the inscription content, ie. it is really an important stone inscription.

The copy of inscription of my notebook 2

Han Hung and I subsequently went to Hock Teik Cheng Sin administrative office to get a copy of the special magazine. Due to out of print, the officer allowed me to photocopy the whole magazine, which contained the history of Xuan Tian Miao, Bukit Mertajam, chinese school in Bukit Mertajam as well as articles about Bukit Mertajam which were written by a few locals. We could not meet Mr Loo because it was a Sunday and I had decided to meet him on week day.

The following article will describe how I came across Mr Loo and get the full translation of the "Bukit Mertajam's Free School" Stone Inscription.

Zen Yang ANG

205am, 23-4-2011

Bentley, Western Australia