Category: Religious Sites

In the wee hours of the morning, a number of Kuala Kubu Bharu village residents are busy preparing a tableful of offerings in front of their house, gathering on the roadside to look around in anticipation. As the sun breaks through the clouds, drumming and firecrackers crackling fill the air, about a thousand devotees throng around Yuè Shān Gǔ Miào where the Shī Yé patrol procession begin, heading into each and every alley of the local village to shower blessings, and then the town before returning to the temple. The entire route measures about seven kilometres. Along the way, devotees kneel and pray to the deities for protection over their families, as well as exchanging incense and offerings with the procession.

The main deities of Yuè Shān Gǔ Miào are the Third Shī Yé and Fourth Shī Yé, Third Shī Yé being Kapitan Shin Kap alias Kapitan Sheng Meng Li, the Kapitan of Sungei Ujong or Seremban who was worshipped upon his demise in war; Fourth Shī Yé being Chung Lai, a commander who fought together with Yap Ah Loy and lost his life in the Selangor Civil War. As a memorial to the two late Hakka leaders who fought hard to protect the community, they were venerated in the same temple by Yap Ah Loy. Eventually a religious cult was established by the Hakka clan in Malaya, which later on spread to various settlements, watching over the development of tin mining towns.

Yuè Shān Gǔ Miào was built in 1895, overlooking and safeguarding the village and town of Kuala Kubu Bharu. Initially Kuala Kubu in Ulu Selangor, the town was founded on tin mining and rubber cultivation. Six decades ago, disaster befell the town, after consultation with deities, Shī Yé went on a patrol procession to drive away evils therefore restoring peace. Since then, the procession became a triannual event held on the 15th day of the second lunar month, with a three-day ritual ceremony.

The current president of the organizing committee, Mr Tan Tek Son, who grew up in Kuala Kubu Bharu and is now 77 years old, has been handling temple affairs for over half a century, thus very familiar with the procedures. Preparations start one month in advance due to tedious and time-consuming aspects, volunteers turn up to help in scrubbing altars, polishing censers, folding joss papers, cleaning and re-assembling wooden sedan chairs. On the procession day itself, some even come as early as 3A.M. to cook vegetarian fare for attendees. 

What catches the eye most is the “Iron Throne” – a wooden sedan seat lined with sharp nails. A week before the procession, the temple lets interested spirit mediums perform moon block toss, whoever wins the most approvals from Shī Yé gets assigned. In olden days, the customary practice was getting spirit mediums to stay overnight at the temple, Shī Yé will decide on which candidate prior to the procession, however in recent years this practice was overridden by moon block toss to show fairness.

The procession is led by gong, drums, lion dance, and the Marshals of Five Celestial Camps, then comes the “Iron Throne”. This year’s assigned spirit medium is 61-year-old Mr Yap Swee Lin, who after being possessed by Shī Yé sat steadily upon the “Iron Throne” while brandishing a sword, maintaining a calm countenance despite the constant jolting. The censer as well as tables laden with offerings followed right after.

Bringing up the rear are the two sedan chairs of Shī Yé and Guān Yīn respectively, with Shī Yé’s borne by male devotees while Guān Yīn’s borne by female devotees, followed by spirit mediums and devotees with their cheeks pierced by needles. Devotees who encounter misfortune may request to kneel under the sedan chair for luck. 

Shī Yé worship is founded on a collective need for peace, security, and health. The triannual procession is not on a large scale, yet in the small town it is considered a grand event. By the means of a patrol procession, the deity showers blessings upon local residents, who found spiritual ease, as well as promoting community bonds and cultural heritage.

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“Knock!” On the table dusted with flour, a few strokes are written by a tip of the wooden sedan chair. A red cloth is tied around the waist of the red-faced Guān Dì, who sits on the sedan chair carried by two bearers. When Guān Dì manifests, the sedan chair sways to convey messages from the deity. On Tuesdays and Fridays at 8P.M., devotees gather at Tung Loh Temple nestled in the village of Jenjarom for Guān Dì consultation sessions.

Tung Loh Temple worships Guān Dì, protector of the common folk. Originally named Guān Yǔ, courtesy name Yúncháng, he was a military general serving under Eastern Han in the Three Kingdoms. His heroic deeds were documented in the classical book, The Records of the Three Kingdoms, and became widespread with the popular fiction The Romance of the Three Kingdoms. After the Peach Garden Oath, despite being captured by Cáo Cāo, he remained loyal to Liú Bèi, therefore he became a virtuous role model. The common folk immortalized him in celebration of his good virtues, and various posthumous titles were conferred to him till the Dì (Emperor) level.

In the 1910s, China was in the midst of political instability, as forerunners sailed southwards to seek a better living, incense ashes from Tung Loh Temple in Anxi County were carried for protection. Upon settling in Jenjarom, the Guān Dì faith was worshipped at home. Due to resources being scarce, when facing problems or sickness, people could only pray to deities for blessings to overcome difficulties. With his supreme powers, Guān Dì offers effective solutions and treatments, attracting neighbouring villagers to come to pray and seek consultation. In the 1950-60s, Jenjarom did not have medical facilities, Guān Dì would give prescriptions and went around in a wooden sedan chair to find herbs in the vicinity for ill devotees.

Consulting Guān Dì via wooden sedan chair spanned over a century in history, although the practice has been abolished in China, the Chinese who migrated overseas kept it running. There are barely any prohibitions regarding Guān Dì consultation, only refrain from noisy behaviour or participating in illegal activities. The most crucial aspect is to show sincerity and respect towards Guān Dì. Upholding Guān Dì’s mentality of helping others, many devotees attend consultation sessions as volunteers, as well as train up generations of sedan bearers. Due to the unspoken rule of rejecting monetary gifts, devotees who received blessings and would like to show their gratitude raised funds to acquire land to build a temple for Guān Dì. Tung Loh Temple in Jenjarom was established in 1986 and has been flourishing since.

Like most local villagers, the current temple committee chairman, Mr Tan Chin Chuan, comes from a family of fervent Guān Dì devotees, of which five generations are sedan bearers. Under social influence, he also engaged in worshipping Guān Dì, thus learning the story behind the faith as well as inspirations: Uphold good moral principles, be filial to parents, be loyal to spouse, siblings, and friends. Incidentally he accepted the post of committee chairman, following Guān Dì’s will to help the Jenjarom community. During festive celebrations, Tung Loh Temple gives back to the society by donating foods and goods to the needy.

The worship of Guān Dì may had its roots in feudalism, however it makes a positive impact on society, promoting valuable traditional culture as well as encouraging moral behaviour. Even though times change, loyalty and bravery are still generally appreciated. With devotees dedicated in spreading the Guān Dì mentality, Tung Loh Temple in Jenjarom thrives on.

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Kuala Selangor, founding place of the Selangor Sultanate, used to be the British colonial government’s administration centre in the late 19th century, and a district officer (DO) was appointed to assist the Sultan in handling state affairs. The DO once got into a railway accident, luckily a black-faced person pulled him out of the train to escape unscathed. Afterwards, he passed by a small temple at the foot of Bukit Melawati and noticed that his saviour was the deity worshipped. As a token of appreciation towards this deity, after discussion with the temple committee, the DO personally granted a freehold land for the temple, exempt from taxes, announced via press statement on 19th March 1897. The temple committee then managed Tian Fu Gong’s construction, completed in 1898 at its current address.

The British colonial government brought in swarms of Chinese labourers from Hokkien to mine iron in Kuala Selangor, hence their beliefs spread. The three main deities worshipped in Tian Fu Gong are MāZǔ, Lord GuǎngZé, and Zhāng Gōng Shèng Jūn, tracing back to Hokkien folk beliefs. Zhāng Gōng Shèng Jūn, who is also known as ‘Huat Choo Gong’ or ‘Tua Hock Gong’, has a black face, messy hair, and holds a sword in protection. The ‘Tua Hock Gong’ statue in Tian Fu Gong was brought from Hokkien to Kuala Selangor by senior Mr Tee Bee Siew; whereas the sworn brothers of Zhāng Gōng Shèng Jūn, ‘Dji Hock Gong’ Siau Gong and ‘Sa Hock Gong’ Ang Gong, were worshipped at Batang Berjuntai and Sekinchan respectively. 

In the early 20th century, educational resources were scarce, the Tian Fu Gong committee organised classes at the vacant temple grounds, where local intellectuals taught nearby children Three Character Classics and the Analects of Confucius. As the number of students increased, the temple compound became inadequate. With tremendous support from the local neighbourhood, SJK (C) Aik Thee moved out of Tian Fu Gong into its current address, which lies 800 metres away, housing 300 pupils. Acclaimed Malaysian patriarch Tan Sri Yeoh Tiong Lay used to study at SJK (C) Aik Thee during his childhood, his wife Puan Sri Tan Kai Yong once held a teaching post there too. Food stalls filled the freed up temple grounds, however along with a few rebuilds, in 2018 the grounds were renovated into a Chinese Zodiac Garden. 

The current temple committee president Uncle Tee Lai Thian’s family has intricate bonds with Tian Fu Gong, having held posts in the temple committee since his great-grandfather’s generation. Back in the 50’s, his father was president. After his father passed away in 1987, his uncle succeeded the position, until he took over in 2005. Tian Fu Gong organises three annual festivals, namely MāZǔ’s birthday in the third month of the lunar calendar, Huat Choo Gong’s birthday in the seventh month of the lunar calendar, as well as donations to the elderly and needy during Chinese New Year, initiated since the temple’s 100th anniversary celebration in 1990. Huat Choo Gong’s birthday is the grandest celebration, with 100 brilliantly coloured joss sticks standing in front of the temple, the stage outside the temple showing lively opera over 6 consecutive days, and the parade during the actual day attracting thousands of people. 

Besides celebrations, Tian Fu Gong also offers regular services for devotees, such as medium services on the 1st and 15th each lunar month. The current medium, Mr Ng Kit Siong, is 80 years old, fulfilling his duty at Tian Fu Gong for over 30 years. He is very kind and willing to help devotees during non-service days or even at night. Be it praying for safety, curing diseases, choosing auspicious date and time, or consecrating deity statues, Huat Choo Gong is responsive and effective, drawing devotees from near and far to visit. Nonagenarian Ong Sa Mui continually prays at Tian Fu Gong for over 50 years, even when her legs are weak and requiring aid from her son, she mutters sincere prayers while lighting incense. Being blessed by the deity, some devotees volunteer at the temple in return. Aunty Foo Kim Hiok volunteers regularly at the temples of Huat Choo Gong and his sworn brothers, riding the bus from Sekinchan to Kuala Selangor, notwithstanding the toil and exertion for over 20 years. 

Tian Fu Gong is famous in the coastal area, with the prominent Huat Choo Gong who saves people from harm. Before the 20th century, Kuala Selangor was the only commercial port in mid-Malaysia, popular with locals and overseas businessmen, Tian Fu Gong is located beside the busy street, witnessing prosperity together. To date, the prosperous street died down into two rows of shabby shophouses, whereas Tian Fu Gong still flourishes with an abundance of devotees.

Text: Daniel Lim & Pua Hui Wen

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During desolate years, Chinese forefathers sailed over and settled down in Malaysia, shedding blood and sweat in cultivating their own success, safety and wellness are of immediate concern to them while working abroad. Be it in rural countrysides or on streets and alleys, business districts, residential areas, or industrial sites, a small red shrine could be observed outdoors, the flowing incense smoke an offering to the guardian god of common folk —— Datuk Gong.

In the dense Chinese cultural history, there is a deeply-rooted belief in regional Land Gods. Upon settling in Malaysian lands, co-existing with compatriots from other races, praying together to be safe and sound, hence fusing the perception of regional Land God with pre-Islamic Malay Datuk Keramat spirit belief, resulting in a local God well-known across the country. The common representation of Datuk Gong is an elderly person wearing traditional Malay clothing, otherwise having numerous natural presence such as massive termite nests, towering ancient trees, or sacred stones. Datuk Gong accepts offerings from all races but not consuming pork, usually contributions are made according to Datuk Gong’s preference, including curry, turmeric rice, cigar etc.

Peninsula Plantation located in Simpang Renggam, formerly known as South Malaya Pineapple Plantation, is the largest pineapple plantation in Malaysia. The plantation was developed in 1954 on a large scale, covering an area of over 6,000 acres, with up to 400,000 pineapple trees planted. Back then there were hundreds of staff working in the plantation, including both local residents and labourers from neighbouring areas, made up of the three major races. This Datuk Gong shrine is located inside the plantation, its original site was a pile of stones near its current site, no matter supervisors, lorry drivers, or staff who plant and harvest pineapples, all of them will pay their respects on the way to and off work.

During the earlier days, there was no mosque near Peninsula Plantation, therefore it did not seem odd that compatriots from other races also prayed to Datuk Gong. In 1965, after the durian trees planted beside the rocks were struck by lightning, staff from the three major races joined efforts to build a temple as a place of shelter for Datuk Gong, which is today’s Ling Sian temple. The plaque recording donations made fades gradually, however the ink is still legible, a witness to the multicultural Malaysian community living together in harmony.

On 18th November, the annual celebration of Datuk Gong’s birthday, the plantation staff will worship with curry rice prepared by Malays. Back then it was extremely busy during the festive celebration, besides Chinese opera shows, there are also wayang kulit and movie showcases to cater for compatriots from other races, both held together at the empty space in front of the temple. People of three major races gather for the auspicious event, enjoying in harmony. Now it is different, Malays strictly adhere to Islamic practices, whereas Datuk Gong is continually worshipped by the local Chinese devotees, who set up a committee. Apart from upholding the reverence of Ling Sian Temple, they also organize a series of activities such as the annual Datuk Gong birthday celebration, donation to the needy and eldery, as well as Chinese New Year Spring Lantern Festival Dinner.

The Datuk Gong inside the plantation of Simpang Renggam pours out blessings to the locals in their work and lives, becoming their belief and spiritual sustenance. From a small shrine to the construction of Ling Sian Temple, step by step, the historical imprints show that the worshipping of Datuk Gong is not considered as religious, but a sense of respect for Mother Nature and the land we live on. Only by maintaining a heart filled with awe, there will be a smooth and safe life journey.

Text: Daniel Lim & Pua Hui Wen

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COPYRIGHTS 2019 ECHINOIDEA SDN BHD

Viewing from over the top, lush green grass and hills stretch and arch, a narrow riverside passage links from the main road to a tranquil place, which is the Ancient Guanyin Temple. Situated just a few kilometres outside of Kuala Kubu Bharu, the Ancient Guanyin Temple has been based here for over a century, went through transitions, and even once left to erode by weather. Presently, the temple is surrounded by lavish trees, on its right side is a pond and a footpath, a peaceful environment with antique buildings. 

Ancient Guanyin Temple of Kuala Kubu Bharu (formerly known as Yueshan Guanyin Temple) was built in the autumn of 1904. As the founder of Kek Lok Si Temple in Penang, when the venerable benevolence Beow Lean and his follower benevolence Sian Kheng, were making preparations to build the Kek Lok Si temple, Kuala Kubu Lama became a resting point during their frequent travels between Penang and Kuala Lumpur. As the opportunity arises, benevolence Sian Kheng decided to obtain a spot here to build a branch of Kek Lok Si. Due to the temple’s location in higher terrain surrounded by hills, it was named Yueshan Guanyin Temple, derived from the two words making up the word of Yue: Qiu, and Shan, meaning tall mountains. On a side note, Penang’s Kek Lok Si is located on a hill shaped like a flying crane, hence after building the temple it was named “Huock San”, both correlating to each other. 

Since the Ancient Guanyin Temple opened its doors a century ago, it has undergone various changes and suffered several alterations. In 1926 when Kuala Kubu Lama was flooded, almost the entire town was engulfed. Luckily the ancient temple was built on a high slope, and remained safe alongside another mosque. They were not affected by the calamity, thus the villagers sought shelter in the temple. Afterwards, the Japanese occupation brought upon bloodshed, the villagers temporarily lived at the temple to avoid the massacre. Post-war, political turmoil caused the British colonial government to declare a national state of emergency, the ancient temple and its surrounding areas were marked as restricted areas to prevent local inhabitants from reaching out to Malayan communists. Therefore, the villagers moved the Guanyin and Buddha statues into the new village, where they constructed another temple for worshipment. The ancient temple was left to ruin, and slowly forgotten.

Until the 1980’s, the villagers found what remained of the ancient temple amidst rubble, hence a committee was set up to rebuild and develop the temple together with Kek Lok Si in Penang. Repairs were twice carried out, in 1988 and 1994 respectively. In 1994, chief abbot of Kek Lok Si, the Venerable Da Neng took over as second abbot of the rebuilt Yueshan Guanyin temple, and renamed it to Ancient Guanyin Temple.

As the saying goes, things will get better over time, to date the Ancient Guanyin Temple still maintains its original ancient appearance and valuable relics such as an ancient mortar, a copper bell, the entrance etc. The lush greenery and rippling river surrounding the ancient temple generates a heavenly vibe. Crisp bell ringing pierce the hollow mortality, bringing people back to nature, to cleanse each heart from weariness and misadventure. 

Text: Daniel Lim & Pua Hui Wen

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Pristine pure white ling zhi (Ganoderma mushroom) medicated liquor bottles dispersed around the entire temple, from the interior to the exterior, from the temple halls till the courtyard, from the upper beams to the handrails of staircases. Constructed along the slope, Cheng Choo Tze temple occupied its current address over the period of half a century, utilizing ling zhi medicated liquor bottles contributed by devotees as decoration materials during its rebuilding, an unprecedented style. 

Due to ling zhi medicated liquor being favoured by the five deities worshipped in the temple, devotees usually contribute the medicated liquor as offerings in appreciation of advice given by the deities. The directors of the temple collected the liquor bottles under instruction by the deities, and the bottles accumulated over time. After a decade or so, when the deities manifested and proposed a fundraiser to construct a new temple, the directors realised they could utilise the liquor bottles as an environmentally friendly way of beautification. Therefore when the rebuilding project was completed in 2002, Cheng Choo Tze Temple was the only temple decorated by thousands of liquor bottles throughout Malaysia. 

Cheng Choo Tze Temple is located in Batu Maung, Penang, a small town near the second bridge of Penang (Jambatan Sultan Abdul Halim). Since 1981, the temple provides altar praying services at least thrice a week, the precious medicinal herbs on the shelves are given on a charity basis to devotees in need. A unique feature of Cheng Choo Tze Temple is having no doors at the few main entrances, and therefore remains open to devotees at any time of the day, being convenient for them to pray to the deities. At the same time, the open style of the temple draws folks staying nearby to gather and chit-chat, and functions to congregate a close-knit community. 

From a tiny temple on the hill which has been through relocating once and rebuilding twice, Cheng Choo Tze Temple boasts of over a hundred years in its historical trails. Every year, the blessed event of Master Nine Dragons attracts devotees from all over to join in the celebrations, as well as proactively organising various charity events during all these years in contribution to the local community, adding a touch of warmth besides ensuring continuous devotion. 

Text: Daniel Lim & Pua Hui Wen

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Upon walking into the old town of Seremban, Negeri Sembilan, stepping into streets cultivated more than a hundred years ago, along Jalan Kapitan Tam Yeong turning right into Jalan Yam Tuan, is the Harmony (Heritage) Trail of Seremban. Assembled on the inverted L-shaped street are an assortment of religious places of worship and provincial halls, converging up to five different religions. A mosque, a Chinese temple, a Catholic church, a Hindu temple, a Sikh temple, and several Chinese provincial halls from different regions, each of them spanning a history of over a century, some of the temples have even been constructed since the founding of Seremban town, remaining at the same address to date, among them is Sri Balathandayuthapani Hindu temple.

Located near the Seremban town council fields, Sri Balathandayuthapani Hindu temple was originally built under a simple zinc roof in the 1870’s. Later in 1891, the development of railway construction from Seremban to Port Dickson was carried out, which marks the third railway in Malaya, mainly for the purpose of connecting mining areas to the harbour to ease transportation of mined tin. At that time, crowds of labourers were brought in from India to work for the Seremban railway construction project, gradually leading to the expansion of Sri Bala Hindu temple, therefore in 1893 the temple was reconstructed with substantial materials such as bricks, concrete, and tiles. It became the place of worship and to perform cultural customs for the fellow Indian countrymen.

Having been through numerous renovations and rebuilds, Sri Bala Hindu temple eventually expanded from a zinc roofed building in its former days to its current magnificent state completed in year 2004, attracting countless devotees to visit during festive celebrations. In accordance to the custom of sacrifice offering ceremony (kumbhabhishekam) held every twelve years, the temple initiated a repainting project in recent years to paint the temple in gorgeous colours. A consecration ceremony was held in 7th April this year, involving 37 priests from all over Malaysia and even India, with more than 8000 devotees joining in, a spectacular scene to behold.

Text: Daniel Lim & Pua Hui Wen

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COPYRIGHTS 2019 ECHINOIDEA SDN BHD

Hong Sun Sek Temple in Port Dickson has been established for around 120 years, and is one of the oldest temples in Port Dickson. In olden days the temple was built on a small scale, its former spot (now dismantled) not far from the current address, eventually shifting due to the increase in devotees. The shift happened more than 60 years ago, and the temple is still attended by many devotees. The principal deity worshipped in the temple is Lord GuǎngZé, on the main altar sits a statue of Lord GuǎngZé worshipped since the establishment of the temple, an important relic of the temple, extremely valuable.

Lord GuǎngZé is one of the deities worshipped by China folk, he was a shepherd who is smart and filial, hence being known as the world’s most filial son in folklore. His unique appearance of having his right leg curled up but his left leg hanging down is said to be caused by his reluctant mother holding onto his left leg trying to stop him from ascending to heaven when he was 16 years old.

Hong Sun Sek Temple in Port Dickson organises a celebration every twelve years to show gratitude for heavenly blessings, lighting candles and offering sacrifices. This year marks the 10th time of the celebration, in conjunction with the 120th birthday of Lord GuǎngZé at Hong Sun Sek Temple in Port Dickson, the celebration is held on a large scale over three days. The ceremony where all deities go on a parade for freshwater invitation attracts crowds of devotees joining together. Under the accompaniment of dragon dances and lion dances troupes, all deities and devotees walk several kilometres away to a well. The clean and fresh water drawn up from the well will be used on the next day, which is Lord GuǎngZé’s birthday (22nd day on the second month of the lunar calendar), at a fortunate timing as a token of appreciation to the heavenly lord. 

Text: Daniel Lim & Pua Hui Wen

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Funded by the Chinese and Indian communities to construct, this is the story of a mosque built with classic Chinese style of architecture, located at Kampung Machap Baru in eastern Melaka.

The Datuk Machap pavilion was built in the 33rd year of Guangxu reign of the Qing Dynasty, its walls resonating with Chinese culture through vivid paintings of vibrant seasonal flora as well as vases. Behind the mosque, there is a marble slab titled “Nezha pavilion building inscription”, on which registered credits to those who contributed, written in Chinese characters, the 100 Chinese and Indians who donated to the cause.

During the Japanese occupation, villagers believed that Datuk Machap saved lives. Word goes that the Japanese army arrested about 20 villagers accused of communicating with the anti-Japanese army, and assembled them beneath the bridge in front of the Datuk Machap pavilion to await execution. Their anxious family members went on their knees before Datuk Machap and prayed hard for him to manifest and save them. Afterwards it was said that the army truck heading towards the execution spot broke down, the officer in charge of execution suddenly had a stomach ache, the Japanese army declared cancellation of the execution, and the arrested villagers were released on the spot. The villagers firmly believed that Datuk Machap had manifested, and therefore list the date 13th August in the lunar calendar as Datuk Machap’s annual festival.

Text: Yew Wan Ting & Pua Hui Wen

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This is the story of Pak Sian Temple located in Sungai Udang, Melaka.

The precursor of the temple was Xian Shi (transliteration) Temple, built by Chinese ancestors who migrated southwards in earlier times. Due to its extensive history, the temple became dilapidated and shabby. The initiator, Mr Ong Tie Kie, once accidentally made a wish for his impoverished self winning a lottery ticket, therefore he initiated the rebuilding of the temple alongside his brothers. Afterwards, due to the British army setting up camp in that location, an order was issued to relocate Pak Sian Temple.

Now that Pak Sian Temple underwent a few rebuilds and relocation, standing upright at its current address, flourishing with reverence.

Text: Yew Wan Ting & Pua Hui Wen

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