2. What are the forms and components of internal and external camps?
3. What is the relationship between Wuying and settlement field?
People think that the administrative system of heaven is the same as that of human beings, so the god of civil and military affairs patrols the three realms of heaven, earth and man, and also commands the heavenly soldiers and ground soldiers to perform military and * * tasks. In addition, there are magic soldiers attached to the main gods or princes of various temples. These magic soldiers will be divided into five parts: East, West, South, North and Middle, and each battalion will have a marshal in charge of dispatching and commanding, which is called "Five Battalions". The army commanded by the mage is called the General of the Fifth Battalion. They have the lowest status in the supernatural world. They all died in vain. They are called Yin soldiers. They were stationed in the 5th Battalion, under the charge of Marshal Li of Zhongtan. All the villages with temples in Penghu have the custom of placing the general of the Fifth Battalion. This custom is also found in other parts of Taiwan Province Province, but it is not as common as Penghu. In the local people's cognition, its function is just like that of the sentry outside the military camp. It can be seen that one of the functions of the five battalions is to defend "space" with the power of the five gods. Generally speaking, these "spaces" are sacred, or belong to the living range of all residents, such as platforms, altars, ancestral temples, temples and the whole settlement, but there are also cases where houses are divided into five camps.
Marshal Wu Ying is also called Marshal Wu Ying, General Wu and General Wu Shen. However, there are different opinions about who Marshal Wuyi is, and its organizational system is as follows:
Dongying Nanying Xiying Beiying Zhongying
The national flag is blue, red, white, black and yellow.
General Zhang () Xiao (eponymous) Liu () Lian (Zhong Gong) Li.
Wenkang Ma Zhao Li Nazha
Li Nazha, Ma Zhao, Zhang Kang
Nezha Li Hongxin Chijiang
Of Zhao's.
Lin Xu Mapangshi
Bingtouhu Qi Ming Cai Kunjun Jin Ji Wang Su Wu Zhiyuan Dexiang
The army (military force) has 99,000 soldiers, 88,000 soldiers, 66,000 soldiers, 55,000 soldiers and 33,000 soldiers.
Description:
(1) The general system of Battalion 5 is very complicated. This table only lists several kinds, and the combination of Zhang, Xiao, Liu, Lian and Li is the most common among the people.
(2) Examples of adding soldiers are Bao Qing Palace in Xinhe Village, Xinshi Township, Tainan County, and Zhao Ling Palace in Daying Village.
(3) The above information is taken from "Five Villages in Penghu: From a Spatial Perspective" by Li, 12; And Kangbao, Sovereignty Belief in Taiwan Province Province, p. 8 1.
In addition to guarding the village border, the military forces of the five battalions are also responsible for guarding the place where the mage held the ceremony. All mage ceremonies begin with "recruiting soldiers" and end with "rewarding soldiers" and "releasing soldiers". These two ceremonies, which start and end the giving ceremony, are the same part of all mage ceremonies, and they are all performed by the mage himself. According to the different guarding locations, the Fifth Battalion Army can be divided into "inner battalion" and "outer battalion". From the existing literature, it can be found that most scholars believe that the inner camp is the "Wuyingtou", "Wuyingtou" or "Thirty-six Guantou" enshrined in the temple, and it is the guardian under the Lord God, while the outer camp is the enemy located on the periphery of the settlement and near the temple, and it is the settlement defense force sent by the Lord God. However, according to Li's textual research in Penghu area, "Neiying" is stationed inside and outside temples, ancestral halls or residential houses, and is usually only symbolized by the bamboo symbols and paper symbols of General Wuying. The "foreign camp" is stationed around the village, which has obvious external forms, and its specific symbol is its aversion to the victory outside the settlement.
In form, most of the symbols in Neiying are bamboo symbols and paper symbols, on which are written runes such as "Imperial edict □ Fang □ Marshal" or "Imperial edict □ Fang □ Great God" in ink. The above rune content symbolizes different inner camp gods. However, there are different forms of camps outside, even in the same temple. Huang Wenbo believes that there are six kinds of outdoor camps: "one is open air, the other is enclosure, the third is mound, the fourth is brick niche, the fifth is small shrine, and the sixth is pagoda". Wuying has many forms of its evolution in various places, and the purpose and consideration factors of evolution are mostly practical and beautiful. The reasons for the similarities and differences of the five camps in different places are not only related to the inheritance of local wizards or children, but also related to factors such as imitating each other and even inviting the same craftsman to be a camp.
There are many components in the Fifth Battalion, but there are different numbers of bamboo symbols. Judging from the evolution of the sacrificial behavior of Wuying and the forms of camp heads in various places, the main component of Wuying should be bamboo symbols. The reason why there are different phenomena today is the result of continuous deduction and interpretation of the process of folk cultural structure. There are the following categories:
1. Bamboo Elephant: Inside and outside the camp. It is made by cutting a bamboo joint about two feet high, and writing the name of the camp, the number of generals and horses in calligraphy on the bamboo joint, or just drawing runes; Fu Tou is covered with gold paper, red cloth or five-color cloth.
2. Token or stone tag: only outside the camp. The sharpened long wooden board is usually erected on the wooden frame, and the name of each battalion, the name of the general and the number of soldiers and horses are engraved on the board.
3. Thirty-six generals: most of them are in the form of "head guns". The upper part is carved with wooden heads with different facial expressions, and the rest are three or two rows of copper branches, which are inserted on special wooden frames and placed on shrines or Chinese cases in temples.
4. Paper image: it is a concrete member outside the camp, and it is pasted into a statue according to five colors. In addition to paper images, there are paper horses, paper flags or paper umbrellas; This kind of composition mostly appears in the small temple-style camp outside.
5. Five-ying Lingqi: Usually, the five-ying Lingqi is placed in a small wooden frame on the case in the palace and inserted according to the concept of "four corners". The flags of Wuying Spirit are all triangular, some are embroidered with patterns and characters, and some are not.
6.5 Battalion leader: The shape is similar to that of 36 General, and it is also a "head gun body". The facial colors are all golden yellow, representing five generals, namely, Zhang, Xiao, Liu, Lian and Li.
7. Pots, bowls, ovens, winter vegetable pots, and porcelain burning: only available outside. Residents regard daily necessities as part of the camp, usually as sacrifices.
In addition, there are scissors, rulers, mirror symbols, pentagonal safety symbols, red tiles, management tokens and yellow flags.
As for the relationship between Wuying and the settlement field, Li believes that the location of Wuying Yingtou and the route of Yingtou's "town elephant" ceremony are different from other areas in traditional society, such as regions, Jiatou Temple or other * * * belief circles, as well as * * * belief circles across settlements. The uniqueness of Wuyingchang not only covers the settlement as a unit, but also includes its influence on residents, such as some living customs, the location of houses and houses, and the residents' cognitive way of the spatial orientation of settlements. In the early days, people were still haunted, and the location of the houses in the settlement was limited to the scope delineated by the camp head. With the changes of the times, new houses have gone beyond the scope of old fields. Therefore, the demand for comfort can be met by changing the route of town symbols, increasing the total or small camps, and relocating the camps to reinterpret the beliefs of the five camps.