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Heidi (god)
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Heidi (god)
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"Pak Tai" redirects here. For the region in Thailand, see Southern Thailand. For a dialect of Thai language, see Southern Thai language.
Heidi
Diagram of the Wufang Shangdi
Major cult centreMount Heng
PredecessorBaidi (Wuxing cycle)
SuccessorCangdi (Wuxing cycle)
PlanetMercury
Temple of the Dark Ancestor (玄祖殿 Xuánzǔdiàn) in Yibin, Sichuan.
Chùa Ông Bắc (Temple of the North Deity) of the Hoa Chinese in Long Xuyên, An Giang Province, in Vietnam.
Part of a series on
Chinese folk religion
Stylisation of the 禄 lù or 子 zi grapheme, respectively meaning "prosperity", "furthering", "welfare" and "son", "offspring". 字 zì, meaning "word" and "symbol", is a cognate of 子 zi and represents a "son" enshrined under a "roof". The symbol is ultimately a representation of the north celestial pole (Běijí 北极) and its spinning constellations, and as such it is equivalent to the Eurasian symbol of the swastika, 卍 wàn.
Concepts
Theory

Model humanity:

Practices
Institutions and temples
Festivals
Internal traditions
Major cultural forms

Main philosophical traditions:

Ritual traditions:

Devotional traditions:

Zhenkong, "Void of Truth".
Zhenkong, "Void of Truth".

Salvation churches and sects:

Confucian churches and sects:

Related religions and movements

Hēidì (Chinese: 黑帝; lit. 'Black Deity') or Hēishén (黑神; 'Black God'), who is the Běidì (北帝; 'North Deity', Cantonese: Pak Tai) or Běiyuèdàdì (北岳大帝; 'Great Deity of the Northern Peak'), is a deity in Chinese religion, one of the cosmological "Five Forms of the Highest Deity" (五方上帝; Wǔfāng Shàngdì). He is also identified as Zhuānxū (颛顼), today frequently worshipped as Xuánwǔ (玄武; 'Dark Warrior') or Zhēnwǔ (真武), and is associated with the essence of water and winter. His animal form is the Black Dragon and his stellar animal is the tortoise-snake.[1] By virtue of his association with the north, he has been identified and revered frequently as a representation of the supreme God of Heaven.

His planet is Mercury. His animal form is the Black Dragon and his stellar animal is the tortoise-snake.[2][3]

Taoist myths involving the Black Deity

[edit]

A Taoist title of Heidi is the "Dark (or Mysterious) Heavenly Highest Deity" (玄天上帝; Xuántiān Shàngdì). According to a myth, during the fall of the Shang, the Demon King ravaged the world, so that Yuanshi Tianzun ordered the Jade Emperor to appoint Heidi as the commander of twelve heavenly legions to fight this evil. Heidi defeated the Demon King and was subsequently granted the title of Mysterious Heavenly Highest Deity. In temples dedicated to him, the bronze tortoise and serpent under the feet of his image signify that the good always prevails over evil.[4]

Festivals

[edit]
  • The day for celebration of Heidi across China is his birthday, on lunar April 21.
  • A festival is held on the island of Taipa in Macau. The celebration at the Pak Tai Temple includes an opera-styled performance
  • Annual Bun Festival in Cheung Chau Island, Hong Kong, held in front of the Pak Tai Temple.

Temples in Hong Kong

[edit]

In Hong Kong, it is worshipped among other places in:

Note : A territory-wide grade reassessment of historic buildings is ongoing. The grades listed in the table are based on these updates [1] [2] (8 June 2023). The temples with a "Not listed" status in the table below are not graded and do not appear in the list of historic buildings considered for grading.

Location Notes Status References Photographs
No. 2 Lung On Street, Wan Chai

22°16′22″N 114°10′26″E / 22.272876°N 114.173823°E / 22.272876; 114.173823 (Wan Chai Pak Tai Temple)

Wan Chai Pak Tai Temple (灣仔北帝廟), also known as Yuk Hui Kung (玉虛宮)

Managed by the Chinese Temples Committee.

Declared [3] [4] [5]
A Kung Ngam, south coast of Lei Yue Mun Channel

22°17′02″N 114°14′06″E / 22.283951°N 114.235025°E / 22.283951; 114.235025 (Coastal temple, A Kung Ngam)

Pak Tai Temple

The inscription at the front reads 北帝契爺.

Not listed [6] [7] [8] [9]
Near the southern junction of Old Main Street Aberdeen and Aberdeen Main Street, Aberdeen

22°14′50″N 114°09′23″E / 22.247261°N 114.156269°E / 22.247261; 114.156269 (Pak Tai Temple, Aberdeen)

Pak Tai Temple

Part of the "Guardians of Aberdeen" group of small temples and shrines.

Not listed [10] [11]
Facing Stanley Bay, Stanley

22°13′01″N 114°12′31″E / 22.217011°N 114.208705°E / 22.217011; 114.208705 (Pak Tai Temple, Stanley)

Pak Tai Temple, Stanley (赤柱北帝廟)

Built in 1805. Managed by Stanley Kai-fong Welfare Association Ltd. by delegation from the Chinese Temples Committee.

Nil grade [12] [13] [14] [15] [16] [17] [18]
Hok Tsui Village (鶴咀村), D'Aguilar Peninsula

22°12′34″N 114°14′49″E / 22.209398°N 114.246872°E / 22.209398; 114.246872 (Pak Tai Temple, Hok Tsui Village)

Pak Tai Temple Not listed [19]
No. 146 Ma Tau Wai Road, Hung Hom

22°18′41″N 114°11′14″E / 22.31126°N 114.18732°E / 22.31126; 114.18732 (Pak Tai Temple, Hung Hom)

Pak Tai Temple, Hok Yuen Kok (鶴園角北帝廟)

Built in 1929. It is managed by the Chinese Temples Committee.

Nil grade [20] [21] [22]
Nos. 196 and 198 Yu Chau Street, Sham Shui Po

22°19′46″N 114°09′45″E / 22.329333°N 114.162494°E / 22.329333; 114.162494 (Sam Tai Tsz Temple and Pak Tai Temple)

Sam Tai Tsz Temple and Pak Tai Temple (深水埗三太子及北帝廟)

Managed by the Chinese Temples Committee.

Grade II
(Sam Tai Tsz Temple)
Grade III
(Pak Tai Temple) 		[23] [24] [25] [26] [27] [28]
Lomond Road Garden, Lomond Road, Ma Tau Wai

22°19′34″N 114°11′07″E / 22.326235°N 114.18516°E / 22.326235; 114.18516 (Old Sheung Tai Temple, Lomond Road)

Sheung Tai Temple (上帝古廟; 'Temple of the Supreme Ruler')

Only the stone doorframe of the demolished temple remains.[5]

Grade III [29] [30] [31]
Mong Tseng Wai (輞井圍), Ping Shan, Yuen Long District

22°28′36″N 114°00′20″E / 22.476585°N 114.005515°E / 22.476585; 114.005515 (Yuen Kwan Tai Temple, Mong Tseng Wai)

Yuen Kwan Tai Temple, Mong Tseng Wai (玄關帝廟)

Dedicated to Yuen Tai/Pak Tai and Kwan Tai.

Grade I [32] [33] [34]
Cheung Shing Street, Yuen Long Kau Hui

22°26′54″N 114°01′59″E / 22.448276°N 114.032943°E / 22.448276; 114.032943 (Yuen Kwan Yi Tai Temple)

Yuen Kwan Yi Tai Temple (玄關二帝廟)

It was probably built in 1714. Commonly known as Pak Tai Temple, it is dedicated to Yuen Tai/Pak Tai and Kwan Tai (Guan Yu). The temple functions as an ancestral hall and a temple of Sai Pin Wai. Village meetings are also held there.

Grade I [35] [36]
Yuen Kong Tsuen (元崗村), Pat Heung, Yuen Long District

22°25′32″N 114°04′40″E / 22.425563°N 114.077705°E / 22.425563; 114.077705 (Chung Shing Temple, Yuen Kong Tsuen)

Chung Shing Temple (眾聖宮, Temple of All Saints)

The main deity of the temple is Pak Tai with some others including Hau Wong and the Earth God.[6]

Grade III [37] [38] [39]
Jockey Club Road, north of Fanling Wai

22°30′00″N 114°08′07″E / 22.499995°N 114.135405°E / 22.499995; 114.135405 (Sam Shing Temple, Fanling)

Sam Shing Temple (粉嶺三聖宮)

For the worship of three deities: Pak Tai (main deity of the temple), Kwan Tai, and Man Cheong (文昌). The temple was moved to So Kwun Po (掃管埔) in the late Ming dynasty (1368-1644) and moved back to the present site in 1948.[7]

Grade III [40] [41]
Sheung Yeung (上洋), Clear Water Bay

22°18′40″N 114°17′12″E / 22.311012°N 114.286771°E / 22.311012; 114.286771 (Pak Tai Temple, Clear Water Bay)

Pak Tai Temple, Clear Water Bay Not listed [42]
Pak She Street, Tung Wan, Cheung Chau

22°12′45″N 114°01′40″E / 22.212382°N 114.027852°E / 22.212382; 114.027852 (Yuk Hui Temple)

Yuk Hui Temple aka. Pak Tai Temple

Managed by the Chinese Temples Committee.
The interior of the temple can be explored with Google Street View.

Grade I [43] [44] [45] Archived 2013-05-09 at the Wayback Machine [46] [47] [48]
Tai Tei Tong (大地塘), Mui Wo, Lantau Island

22°16′03″N 113°59′28″E / 22.267548°N 113.991165°E / 22.267548; 113.991165 (Pak Tai Temple, Tai Tei Tong)

Pak Tai Temple, Tai Tei Tong Not listed [49] [50] [51]

See also

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Heidi (god)

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from Grokipedia
Heidi (god), also known as the Black Emperor or Hēidì (黑帝), is a supreme deity in Chinese religion and cosmology, serving as one of the Wufang Shangdi—the five directional emperors who represent manifestations of the highest god Shangdi. He governs the north, embodying the element of water, the season of winter, and the color black, while being associated with the planet Mercury and the mythical creature Xuanwu, a tortoise-snake hybrid symbolizing cosmic balance. As a protective warrior figure, Heidi is often identified with Zhenwu dadi (Great Emperor of the Perfect Martiality) or Xuantian shangdi (Supreme Emperor of the Mysterious Heaven), revered in Daoism for warding off northern threats such as invading armies from the steppes. His iconography typically depicts him in black attire, with long unbound hair, wielding a sword, and standing triumphantly over a subdued tortoise and snake that represent conquered evil spirits. Historically, his cult gained prominence during the Song dynasty (960–1279 CE), when he was invoked against northern nomadic incursions, and further elevated under the Ming dynasty (1368–1644 CE) through imperial patronage, including the construction of major temples like those on Mount Wudang. In broader Chinese tradition, Heidi links to ancient figures such as the legendary emperor Zhuanxu, reinforcing his role in correlative cosmology where directions, elements, and celestial bodies interlink to maintain universal harmony.

Identity and Attributes

Etymology and Names

The name Hēidì (黑帝) derives from the Chinese characters hēi (黑, "") and dì (帝, "emperor" or ""), literally translating to "Black Deity" or "Black Emperor." In ancient Chinese cosmology, the color (hēi) symbolizes the northern direction, the of winter, and the element of , reflecting the deity's association with these attributes as one of the directional sovereigns. This nomenclature first appears in foundational texts such as the (淮南子), a 2nd-century BCE attributed to , where Hēidì is described as the ruler of the north, linked to the mythical emperor (顓頊) and the dark, watery essence of that quadrant. Over time, the name evolved within the framework of the (五方上帝), the five directional deities, transitioning from a cosmological in philosophy to more anthropomorphic and martial titles in later Taoist traditions. Alternative designations for Hēidì include Hēishén (黑神, "Black God"), emphasizing its elemental darkness; Běidì (北帝, "North "), highlighting its directional role; and Běiyuèdàdì (北岳大帝, "Great of the Northern Peak"), connecting it to like Mount Heng in the north. In Taoist , the bears the formal Xuántiān Shàngdì (玄天上帝, "Dark Heavenly Highest " or "Supreme Emperor of the Mysterious Heaven"), where xuán (玄) evokes profound mystery and the primordial void, underscoring its elevated status in Daoist pantheons from the onward. This 's Cantonese phonetic rendering is Pak Tai (北帝), commonly used in southern Chinese communities and temples.

Associations with Elements and Directions

In Chinese cosmology, Heidi, also known as the Black Deity or Beidi, is fundamentally associated with the northern direction, the water element, and the winter season within the system, which organizes the supreme deities according to the five cardinal points. This alignment reflects the integration of the into the broader Wuxing (Five Elements) theory, where the black-water phase corresponds to the north and governs processes of transformation, storage, and profound depth, symbolizing the fluid, introspective forces that sustain cyclical renewal. Heidi embodies yin energy and darkness, standing in stark contrast to the southern Red Deity (Chidi), who represents yang, light, and the fiery vitality of summer. As the northern counterpart, 's attributes evoke the shadowy depths of , which harbor both generative potential and dissolution, differing from the Red Deity's associations with expansive heat and growth in the . Symbolically, is linked to the color , underscoring themes of obscurity and , and is often depicted with the tortoise-snake emblem derived from the Xuanwu constellation, which reinforces the deity's role as a guardian against northern perils such as invasions from nomadic tribes or devastating floods. This emblem, combining the tortoise's enduring shell with the snake's fluidity, illustrates the harmonious interplay of yin stability and transformative motion, positioning as a protective force in the cosmic order.

Mythology and Legends

Role in Wufang Shangdi

The , known as the Five Supreme Deities or Five Directional Emperors, constitute manifestations of the overarching supreme deity within ancient Chinese cosmology, each presiding over a to maintain universal harmony through the interplay of the Five Phases (wuxing). These deities emerged as anthropomorphic representations of cosmic forces, ensuring balance between heaven, earth, and humanity by regulating seasonal cycles, elemental energies, and moral order. Hei Di, the Black Deity or Supreme Emperor of the Dark Heaven, serves as the northern counterpart in this quintet, embodying the black color, water element, and wintry introspection while descending mythologically from revered as an ancestral sovereign. In the hierarchical structure of the pantheon, Hei Di holds a prominent yet subordinate position to the supreme and the (Sanqing), acting as the purest northern extension of (Heaven) to oversee aquatic realms, defensive barriers against chaos, and the restoration of cosmic equilibrium. This role emphasizes protective vigilance and inner cultivation, distinguishing Hei Di from counterparts like Chi Di (Red Deity), who governs the southern direction with fiery vitality and expansive growth. The conceptual framework of the traces its origins to (c. 1046–256 BCE) cosmology, where directional deities were invoked in rituals to harmonize societal and natural orders under the (tianming), as evidenced by early texts integrating Di (earthly high gods) with Tian's celestial authority. During the (206 BCE–220 CE), this system was systematized through associations with the Five Phases and sacred peaks, evolving into a structured pantheon that influenced imperial statecraft. By the Tang (618–907 CE) and (960–1279 CE) dynasties, Taoist traditions fully integrated the Wufang Shangdi into their celestial bureaucracy, portraying them as divine officials who mediated between the and earthly affairs, with Hei Di's martial aspects amplified in exorcistic and protective rites.

Key Taoist Myths

In Taoist traditions, one of the central myths about Hei Di, revered as Xuan Tian Shang Di, recounts his mortal incarnation as a prince—the 82nd transformation of Laozi—who renounced worldly life to pursue immortality. Born in 581 CE to the King of Pure Joy and the Queen of Virtuous Victory (also known as Empress Shansheng) in the Heavenly Palace of No Desires (or Jingle Kingdom), the queen had a 14-month pregnancy after dreaming of swallowing the sun. The prince grew disenchanted with palace luxuries and left home to cultivate the Dao on Mount Wudang. After 42 years of rigorous meditation and ascetic practice amid the mountains' mists and peaks, he achieved enlightenment and immortality, ascending to heaven in broad daylight before witnesses. Following his ascension, another key describes Hei Di's confrontation with demonic forces born from his own transformed body, establishing his role as the supreme guardian of the north. Upon attaining , his stomach absorbed the essence of the earth and metamorphosed into a demonic , while his intestines became a malevolent snake; these creatures rampaged across the land, terrorizing mortals and embodying chaotic water spirits. Returning to the mortal realm, Hei Di subdued the demons through divine power, binding them as his loyal attendants and mounts—a tortoise for stability and a snake for vigilance—thus gaining mastery over rivers, floods, and malevolent aquatic entities. This narrative underscores his transformation from practitioner to protector, converting personal inner demons into cosmic allies. A related expands on Hei Di's battles against a formidable Demon King and associated river demons, culminating in his enthronement as the northern celestial sovereign. Tasked by the to quell widespread chaos, Hei Di wielded a magical sword borrowed from the immortal to vanquish the Demon King, who commanded legions of waterborne spirits causing droughts and inundations. Victorious, he retained the sword as a symbol of unyielding justice, ascending fully as the controller of yin energies and vanquisher of disorder. These tales, often depicted in temple murals with Hei Di trampling the subdued demons, highlight moral lessons on perseverance and the triumph of order over entropy. Variations of these myths appear in Taoist scriptures such as the Xuandi Baoshen Jing, where emphasis is placed on Hei Di's meditative conquests as allegories for overcoming internal chaos and external threats, reinforcing his identity as an alternative to the Xuanwu archetype in syncretic lore.

Connection to Xuanwu

In Taoist and folk traditions, Xuanwu, or the Mysterious Warrior, originated as a stellar constellation during the Warring States period (475–221 BCE), symbolized by a tortoise entwined with a snake and associated with the northern sky. By the Tang dynasty (618–907 CE), this astral figure began evolving into an anthropomorphic deity, gradually merging with Hei Di through syncretic processes that blended cosmological and imperial symbolism. This merged entity, known as Zhenwu or the True Warrior, is typically depicted as a dark-robed warrior clad in black armor, wielding a sword to subdue malevolent forces in the northern realm. The tortoise and snake often appear subdued beneath his feet, representing the triumph of order over chaos. The historical syncretism in Taoism saw Xuanwu fully absorb Hei Di's dominion over the north, transforming into a powerful guardian deity and patron of martial arts and exorcism rituals. This development peaked during the Song dynasty (960–1279 CE), where the figure gained prominence as a protector against northern invaders, reflecting broader Taoist integration of directional guardians into the pantheon. Key texts, such as the Zhenwu Lingying Zhenjun hagiographies from the early Song period, detail this divine merger, emphasizing Zhenwu's efficacious interventions and receiving imperial endorsements, including the title "Zhenwu Lingying Zhenjun" bestowed by Emperor Zhenzong in 1018 CE to affirm dynastic legitimacy. Later Ming emperors, like Chengzu (r. 1402–1424), further promoted the cult through patronage of Wudang Mountain temples, solidifying its role in state-sponsored Taoism.

Worship Practices

Festivals and Rituals

The primary festival dedicated to Hei Di, also known as Xuanwu or Zhenwu, is the Xuanwu Birthday Celebration, observed on the third day of the third lunar month in the . This annual event features elaborate Taoist ceremonies in temples across , particularly at sacred sites like Wudang Mountain, where devotees offer , fruits, and symbolic items to honor the deity's role as guardian of the north and controller of water. Processions carrying the deity's statue through streets and temple grounds are a central component, accompanied by chanting, music, and communal prayers for protection and prosperity. Rituals during the festival often incorporate water-related practices, reflecting Hei Di's association with aquatic forces, such as ceremonial libations or symbolic immersions to invoke blessings against . In southern Chinese communities, including and , these observances extend to folk performances like lion dances and spirit medium trances, where performers embody the to exorcise evil influences and ensure communal safety from floods or malevolent spirits. For instance, lion dances simulate the deity's triumphant subjugation of demons, energizing participants and spectators while warding off misfortune. The worship practices have evolved from structured imperial rites in the (960–1279 CE), where Hei Di was venerated as part of the in state sacrifices to harmonize cosmic directions, to more localized folk customs by the Ming period. During the , emperors integrated such rituals into court ceremonies to legitimize rule and avert calamities, as seen in offerings to directional deities for seasonal harmony. Over time, these formalized observances diffused into popular traditions, blending with regional variations; in Hong Kong's , tied to Hei Di's temple, devotees engage in processions and ritual climbs to offer buns as protective talismans against plagues and disasters, a custom rooted in 19th-century but echoing earlier imperial protective intents. Symbolic acts, such as releasing turtles into bodies of water, honor Hei Di's emblematic form as a turtle entwined with a snake, symbolizing longevity and aquatic dominion; this practice, common in southern Chinese Taoist communities, underscores rituals aimed at ecological balance and divine favor. These elements collectively emphasize Hei Di's enduring role in fostering communal resilience through seasonal devotion.

Temples and Iconography

In , one of the most prominent temples dedicated to Pak Tai, the Cantonese name for the deity Xuanwu or Zhenwu, is the Yuk Hui Temple (also known as Pak Tai Temple) in , constructed in 1783 by local fishermen on a hillside overlooking the sea to invoke protection for maritime activities. This site features an incense burner in the , and its elevated position enhances its association with guardianship through panoramic views of the surrounding waters. Another key example is the Pak Tai Temple in Stanley, built in 1805 by fishermen using local hillside rocks, similarly positioned to face Stanley Bay for symbolic naval oversight. Several Tin Hau temple complexes in incorporate shrines to Pak Tai, reflecting syncretic worship practices among seafaring communities. The temple cluster at Wong Nai Chung on , established in 1901 by Hakka residents, includes dedicated spaces for Pak Tai alongside Tin Hau and Tam Kung, emphasizing communal protection for fishing and trade. In the Tin Hau Temple Complex at , Pak Tai's altar stands adjacent to the main deity, with the shrine dating to the early and featuring processional statues used in local rituals. In , the serve as the mythological origin point for Pak Tai's , with the Zhenwu Temple complex—centered on the Golden Hall atop Tianzhu Peak—constructed between 1412 and 1416 during the under Emperor Yongle's patronage to honor the deity's cult. This site attracts thousands of Taoist pilgrims annually, who undertake multi-day hikes along ancient paths to offer at the deity's , a practice that gained prominence from the onward with imperial endorsements. Pak Tai's iconography has evolved significantly, originating in the as an abstract animal form symbolizing the north: a black tortoise entwined with a snake, representing directional cosmology. By the (960–1279 CE), depictions began to humanize the deity into a bearded clad in flowing black robes, often and seated with long, disheveled hair, holding a in one hand while trampling or accompanied by the turtle-snake emblem at his feet, as seen in temple statues and figures from Dehua ware; this form continued to develop in the Ming and Qing dynasties. Regional variations in contexts, particularly in Hong Kong's coastal enclaves, accentuate Pak Tai's role in naval protection, with temple statues frequently posed in dynamic stances evoking command over seas and storms to safeguard fishermen and sailors. These sites often host festivals, such as Cheung Chau's Bun Festival, where Pak Tai processions reinforce communal maritime blessings.

References

  1. http://www.chinaknowledge.de/Literature/Religion/personszhenwudadi.html
  2. https://www.wisdomlib.org/definition/hei-di
  3. https://www.culturalheritage.mo/en/detail/102269
  4. https://toyo-bunko.repo.nii.ac.jp/record/3213/files/memoirs58_01.pdf
  5. https://dr.ntu.edu.sg/handle/10356/73204
  6. https://iep.utm.edu/wuxing/
  7. https://archive.org/download/bub_gb_5ame4Rl1RXMC/bub_gb_5ame4Rl1RXMC.pdf
  8. https://www.sino-platonic.org/complete/spp108_chinese_deity_heaven.pdf
  9. https://en.daoinfo.org/index.php?title=The_Great_Perfect_Warrior_Emperor
  10. https://www.taiji.net/zhen-wu-god-of-martial-arts
  11. https://dao-world.org/2021/04/13/%25E7%259C%259F%25E6%25AD%25A6%25E5%25A4%25A7%25E5%25B8%259D-zhen-wu-da-di/
  12. https://www.semanticscholar.org/paper/The-Transformations-of-Xuanwu-Zhenwu-Karetzky/3390bec77ec73aa9b271a2aa3de65488e9e6cd98
  13. https://dukespace.lib.duke.edu/bitstreams/20d35430-0617-45df-a074-710502cda96d/download
  14. https://www.wudangzixiao.com/english/articles/xuan-wu/
  15. http://www.temple.mo/?mod=festival&id=52&lang=en
  16. https://www.nlb.gov.sg/main/image-detail?cmsuuid=f638742f-1dda-4fd2-9797-9130231915d1
  17. https://www.academia.edu/47708138/The_Transformations_of_Xuanwu_Zhenwu
  18. https://www.scmp.com/article/116542/youthful-apathy-stifling-bun-festival
  19. https://www.taiwan-panorama.com/en/Articles/Details?Guid=43ed55a7-13ef-480f-8746-d2299969269d&CatId=8&postname=Worshipped%20and%20Cursed--The%20Turtles%27%20Place%20in%20Chinese%20Culture
  20. https://www.aab.gov.hk/filemanager/aab/common/historicbuilding/en/426_Appraisal_En.pdf
  21. https://fpf.ccidahk.gov.hk/en/location/detail.php?id=490
  22. https://www.aab.gov.hk/filemanager/aab/common/historicbuilding/en/1377_Appraisal_En.pdf
  23. https://www.ctc.org.hk/en/temple/%25E9%25BB%2583%25E6%25B3%25A5%25E6%25B6%258C%25E5%258C%2597%25E5%25B8%259D%25E8%25AD%259A%25E5%2585%25AC%25E5%25BB%259F%25E5%258F%258A%25E5%25A4%25A9%25E5%2590%258E%25E5%25BB%259F/
  24. https://thetempletrail.com/tin-hau-complex/
  25. http://www.chinadaily.com.cn/m/wudang/2011-07/11/content_12878171.htm
  26. http://www.chinadaily.com.cn/m/wudang/2008-08/22/content_12915883.htm
  27. https://archive.artic.edu/taoism/renaissance/introi.php
  28. https://www.metmuseum.org/essays/daoism-and-daoist-art
  29. https://www.localiiz.com/post/chinese-mythology-101-pak-tai
  30. https://www.gohk.gov.hk/en/spots/spot_detail.php?spot=Pak%2BShe%2BTin%2BHau%2BTemple%252C%2BCheung%2BChau
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