《贛州聖濟廟靈跡理》

The "Stele of Miraculous Manifestations at Shengji Temple in Ganzhou" records the wondrous deeds associated with this temple. Originally established in Ganzhou, the cult of this temple gradually spread to other regions.

The deity enshrined here, named Shi Gu, was a native of Ganzhou during the Qin dynasty. After his death, he began manifesting divine responses. In the sixth year of Emperor Gaozu of Han (201 BCE), when General Guan Ying was pacifying the regions south of the Yangtze, Shi Gu appeared in miraculous form atop Jueding Peak, prophesying the date of victory. When the prediction came true, the people built a temple in Chongfuli to honor him, revering him as "King Shi Gu."

During the Dazhong era of the Tang dynasty (847–860 CE), villagers who fell from cliffs while drunk and merchants caught in shipwrecks were all saved after praying to King Shi Gu. As a result, a new temple was constructed on the eastern bank of the Gong River at Leigang, where a stone statue was carved for worship. Legend has it that during the temple's construction, the heavens darkened, and several officials who came to inspect suddenly passed away—later, they too were enshrined as auxiliary deities.

From the Song dynasty onward, King Shi Gu repeatedly demonstrated his divine efficacy: in the eighth year of the Jiayou era (1063), when Zhao Bian was managing flood control, the river rose eight feet after prayers were offered; during the Yuanyou era (1086–1094), rain was granted during droughts and fires were extinguished upon request. In the third year of the Jianyan era (1129), when Jin invaders attacked, they reportedly saw the deity leading an army of unseen soldiers (yinbing), causing them to retreat in fear.

(Note: Yinbing refers to invisible troops commanded by deities, while peishen denotes subordinate deities worshipped alongside the main god.)

The text records several miraculous events associated with the Shengji Temple (a Daoist shrine) in Ganzhou:

During the temple's founding, when selecting leaders by drawing lots from twenty sealed papers marked "chief" or "deputy," Zhang Rui and Guo Wenzhen were chosen—a clear sign of divine will that ensured the temple's swift completion.

In Emperor Gaozong's reign (1127-1162), General Li Geng's campaign against bandits was hindered by fierce winds until silent prayers brought sudden calm, enabling victory. Thereafter, imperial southern expeditions would offer livestock sacrifices to seek aid from "yin soldiers" (spirit troops secretly dispatched by deities).

In 1189, examinee Liu Wencan dreamt of thirty figures holding tall bamboo stalks. After changing his name to Liu Quan, he passed the provincial examinations.

During a 1217 flood, the Gan River receded after communal prayers. In 1230, rebel forces fled toward Panyu (modern Guangzhou) as predicted in official Chen Kai's divine dream, allowing timely suppression.

The 1241-1252 Hunan minority uprising saw troops fighting as if divinely assisted. When rebel Cui Wenguang held out in a cave fortress at Anyuan County, attackers witnessed celestial banners in the clouds that broke rebel morale, leading to capture.

A 1262 wrongful conviction was rectified through deity-sent dreams, while 1280 records (without detail) the deeds of Fujian soldier Zhang Yanzhen under Yuan rule.

These accounts highlight the temple deities' efficacy in warfare, examinations, disaster relief, and justice—reflecting Song-Yuan popular belief in local gods. References to "yin soldiers" and dream omens exemplify standard Daoist manifestations of the sacred.

Entering the temple, one might witness the deity's statue protruding a tongue several inches long, its feet suspended mid-air, capable of recounting in detail people's most private affairs. It resembles a magistrate presiding over court proceedings, with hundreds of such miraculous manifestations recorded.

Prayers for rain during droughts or to ward off epidemics prove especially efficacious. Here we document only the most remarkable events, though countless similar occurrences follow the same pattern. During the Baqing era of the Song dynasty, Fu Ye, a native of Putian serving as county captain of Ganxian, was so awestruck by divine responses that he composed a hundred divination verses. People consulting these oracles received answers as precise as if the deity itself were speaking—another manifestation of celestial beings secretly aiding human governance.

During Yang Pu's reign in the Wu state of the Five Dynasties period, the deity's demonstrated power to avert disasters and protect the people warranted an official investiture as "Luminous King of Manifest Numinosity" (Zhaoling Wang). The Song court conferred five successive honorific titles, culminating in "Revered Beneficent King of Illustrious Celebration, Radiant Valor and Loyal Protection" (Chonghui Xianqing Zhaolie Zhongyou Wang), with the temple plaque "Jiaji" bestowed by imperial decree. Yuan dynasty rulers revised the title three times, finally settling on "Sagely King of Loyal Protection, Universal Benevolence, Revered Beneficence and Numinous Response" (Huguo Puren Chonghui Lingying Shenglie Zhongyou Wang), accompanied by the current temple plaque. Such successive imperial honors represent the pinnacle of veneration.

Artifacts preserved in the temple include the russet-yellow robe and agate-studded belt bestowed by Emperor Gaozong of Song, along with the Five-Dragon Inkstone gifted by Li Yu, last ruler of the Southern Tang. Classical texts affirm: when calamity strikes the realm, sacrifices must be made to spirits; when illness afflicts the people, prayers are offered to the Five Household Deities (door, window, well, hearth, and central roof). The ancient kings established these rites precisely because deities provide reliable succor.

Yet many contemporary Confucian scholars either dismiss spiritual matters as superstition or denounce them as delusion—does this not contradict classical teachings? Consider this deity whose merits serve the state and whose virtue nourishes the people, venerated continuously since the Han dynasty. Even eminent scholar-officials like Liu Anshi, the Su brothers, Hong Mai, Xin Qiji, and Wen Tianxiang paid devout homage. Can we deny these men were true Confucians? Why then do modern views diverge so sharply?

When I (Song Lian) first received imperial summons to the capital, the deity manifested auspicious signs presaging my subsequent appointment to the Hanlin Academy—a private marvel I long pondered. Now temple custodians Wei Zhonghe and his brother Zhiqin have compiled Tang and Song records of miraculous events, commissioning my nephew Fakai to request this commemorative text. I could hardly refuse.

[The original text breaks off here during discussion of Emperor Gaozu of Han's southern campaign...]

This text records the miraculous deeds and associated historical legends of the Shengji Temple in Ganzhou. The main content covers several key aspects:

Historical Context: It mentions Zhao Tuo, King of Nanyue (Yue Wang), who pacified the Yuzhang region in the sixth year of Emperor Gaozu of Han (Gengzi year, 201 BCE), and later submitted to the Han dynasty in the eleventh year (Yisi year, 196 BCE). The author speculates there may have been border conflicts before submission, though historical records might have omitted details due to their minor significance.

Temple Miracles: Describes the spectacular landscape of "Divine Thunder Ridge" (Shenlei Gang), where five dragon-shaped mountain ridges (wu chi) embody the essence of heaven and earth. The temple architecture is majestic, adorned with colorful paintings, exuding a cool and refreshing atmosphere. Legends say the temple's spiritual efficacy manifested as early as the Han dynasty (Yan Liu period).

Miraculous Interventions: Focuses on events during the Jianyan era (Southern Song dynasty) when Jin troops (Wanyan forces) pursued Song armies. The temple deities secretly deployed divine troops, causing the Jin army to flee in disarray (like startled hares), allowing Song forces to defend the city successfully. It also recounts supernatural phenomena like the sudden retreat of river water that stranded enemy ships.

Imperial Honors: Due to these miracles, the court issued a purple-clay imperial decree (zini luangao) conferring the title "True King" (Zhen Wang) upon the temple, bestowing ritual jades (gui) and treasures like the Five-Dragon Inkstone (wu long bao yan). The text describes these treasures emitting mysterious light at night.

Colophon: Notes this stele inscription was composed in the first month of the fourth year of Hongwu (Xinhai year, 1371 CE) by Song Lian of Jinhua, then Director of the Imperial Academy. The author suggests those seeking details may examine the temple's stone stele directly.

[Note: "Ganzhou region" (Gan zhi mi) refers to present-day southern Jiangxi; "purple-clay phoenix decree" (zini luangao) denotes imperial edicts; "gui" are ancient ceremonial jades; "Five-Dragon Treasure Inkstone" (wu long bao yan) is an ornate inkstone with five-dragon motifs.]