Fate or Future?—A Discussion of Taishan Pilgrimage around the 19th and 20th Centuries

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Advances in Journalism and Communication, 2019, 7, 109-117
https://www.scirp.org/journal/ajc
ISSN Online: 2328-4935
ISSN Print: 2328-4927
DOI:
10.4236/ajc.2019.74007 Nov. 7, 2019 109 Advances in Journalism and Communication
Fate or Future?—A Discussion of Taishan
Pilgrimage around the 19th and 20th Centuries
Fen Tian
Taishan University, Tai’an, China
Abstract
As one of the most sacred mountains in China, Taishan had drawn people’
s
attention near and far to make pilgrimage each year. In the corner of the 19th
and 20th centuries, this changed as Christian religion came into Tai’
an city at
the foot of Taishan. The paper tries to describe what was happening, the re-
sult and why, from the aspect of historical description.
Keywords
Taishan, Pilgrimage, 19th and 20th Century
1. Introduction
Taishan, as a sacred mountain in China, has attracted people from all over the
country to ascend to the top and worship since the very ancient times (the fol-
lowing figures show different aspects of Taishan, Figure 1 is Bixiaci; Figure 2 is
Yuhuangding and Figure 3 is the panoramic Taishan). It was described in the
History Record
that Emperor Shun had been to Taishan to worship and pray
which was called
Xunshou
1, meaning the patrol of the whole country. Later on,
emperors of different dynasties came to Taishan to Feng and Shan2 in person or
sent imperial official representatives to do so for them. So, people of different
social status, all ages and genders had come to Taishan as pilgrims to pay re-
spect, ask for blessings, beg for the recovery of the kinship from illness, and even
1Xunshou was recorded in Chinese classic books such as Historical Record, Book of History, etc.
2
The word Feng and Shan are two Chinese characters, but always combine together to express the
sacrificial ceremony held by the ancient emperors. Feng is to build altar on the top of the Taishan to
sacrifice and worship the heaven; and Shan is to do this at
a small lower place called Sheshou Shan
at the foot of Taishan to sacrifice and worship the earth. In traditional Chinese belief, Heaven was
regarded as the place where Gods, Goddesses live, and earth was the place when people died they
would go under ear
th to live another life. It was the Yanluo Wang who governed the people after
death in underneath.
How to cite this paper:
Tian, F. (2019).
Fate or
Future?—
A Discussion of Taishan
Pilgrimage around the 19th and 20th Ce
n-
turies
.
Advances in Journalism and Co
m-
munication
, 7,
109-117.
https://doi.org/10.4236/ajc.2019.74007
Received:
October 7, 2019
Accepted:
November 4, 2019
Published:
November 7, 2019
Copyright © 201
9 by author(s) and
Scientific
Research Publishing Inc.
This work is licensed under the Creative
Commons Attribution International
License (CC BY
4.0).
http://creativecommons.org/licenses/by/4.0/
Open Access

F. Tian
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10.4236/ajc.2019.74007 110 Advances in
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Figure 1. This picture was from Albert Tschepe, 1996.
Figure 2. This picture was taken by Wang Kai in 2007.
Figure 3. This picture was taken by Wang Kai in 2007.
make enquires for a child especially a boy for the inheritance of the family. This
kind of pilgrimage was very popularly developed through dynasties, and for this
reason, Taishan was populated with buildings such as shrines and temples all
over the mountain from the foot to the top. It was here that Buddhism, Taoism
and Confucianism can find their positions and exist harmoniously. All the people
who came for different purposes could find their comfort by praying to their
Gods or Goddesses. However in the late 19th and early 20th centuries, this kind
of harmony changed due to the inburst of missions of various Christian branches,
such as the Anglicans and the Society of London. Some people began to turn to
the Christian religion, while the most majority especially women remained the
traditional Taishan belief. All in all the original Taishan beliefs were under the
influence of the western religions. At this time, what would Taishan beliefs

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change? Would the fate of the pilgrims be different? And what was the future of
Taishan beliefs? These are questions concerned in this paper, and the rest of the
paper is going to focus on answers to these three questions.
2. The Tradition of Pilgrimage to Taishan
The tradition of Pilgrimage originated from people’s belief that Taishan was the
most sacred mountain in China. It was the God of Taishan3 who controlled the
birth and death of people. It was the Goddess of Taishan who could cure disease.
It was the Goddess of Taishan who beheld the happiness and safety of the coun-
try and people. Their relationship can be achieved in. Like Zhou Ying (2015)
stated “from Ming Dynasty, because of the uprising populace belief in Bixiayua-
njun, the belief in Dongyuedadi was ignored”4. So people from all parts of the
Shandong province or even from some parts of the country came to ascend Tai-
shan worshipping and praying for rebirth, fortune, happiness, and recovery, etc.
Vicar Besi recorded his experience with a group of women, “...the youngest was
78 years and the oldest 99, they had come from the south of Honan,
i.e.
more
than three hundred miles, to remind their god that they had...”5 Most of the
people were organized by groups called Xianghui (license society)6. Generally,
Xianghui began to prepare a year before the pilgrimage by collecting money
once a month by average share of the members7. When everything was ready,
the pilgrims would set off by taking wheel-chair, or caravan, some even on foot
in the early three lunar months of the new year: February, March and April.
Although called pilgrims in general, they differentiated each other by their so-
cial status, genders, ages, etc., each with specific personal purposes8. Of them, old
women aging from 70s to 90s with bound feet were quite popular, like what vicar
Besi had stated above9. They ascended and descended the mountain on foot,
with the purpose of worshipping before Bixiayunjun, the Goddess of Taishan, to
beg a happy life after death (Che, 1991; Dai, 2003; Liu, 1991; Lvg, 1994)10. This
seemed to be ambiguous, however the fact is that according to beliefs in tradi-
tional China, people would live at present and after death. There were three
worlds in Taishan, namely heaven after passing through the gate of Nantianmen,
3The God of Taishan was also called Taishanshen, Dongyuedadi; and the
Goddess of Taishan was
always called Bixiayuanjun, Taishan Niangniang, Taishan Nainai, Taishan laomu, etc.
4Zhou Ying (2015). The Belief in Bixiayuanjun and Taishan Culture. Shandong People’
s Publishing
House, p 45.
5Letter of bishop Besi, apostolic vicar
of Shantung to the Directory of the Work. Dated Nanking,
May 15th, 1843. Translated from the French in Ann. de la Foi of Sep. 1844. By A.P. Chinese Rep
o-
sitory, Vol. 15, 1846.
6Arthur Henderson Smith (1845-1932). Village Life in China: A Study in Sociology, New York Ch
i-
cago Toronto Fleming H. Revell Company, Publishers of Evangelical Literature, 1899.
7Ruth Ewing Hanson. A Pilgrim’s Confession Women’s Foreign Missionary Society. Methodist E
p-
iscopal Church Publication Office, Boston, Massachusetts.
8cf. Dott, B. (2004). Identity Reflections: Pilgrimages to Mount Tai in Late Imperial China. Ca
m-
bridge, MA: Harvard University Asia Center, distributed by Harvard University Press.
9ibid 6.
10
The relation between Goddess of Taishan and God of Taishanlies in detailed description, please
see Liu, 1991; Lv, 1994; Che, 1991; Dai, 2003.

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the factual world and that of the underneath. And it was the God of Taishan or
Taishan Shen
or
Dongyuedadi
in Chinese who controlled the birth and death of
the people. After death, people would enter the life underneath with their
offspring especially their male ones worshipping before their tablets (as their
representatives) usually made of wood. So that is another group of pilgrims,
usually women, young or old, ascended Taishan to make requests before Bi-
xiayunjun to beg for a child especially a male child to their family. This was
called
Shuanwawa
in Chinese meaning to take the child back home by the virtue
of Bixiayunjun11. Still there were other pilgrims came to Taishan for the purpose
of saving their kinship from illness by making sacrifices to Taishan. There was
once a cliff called Sacrificing Cliff from where people threw their lives down to
sacrifice so that the people who were ill would recover. Even it was stupid, the
pilgrims believed the magical power from Taishan. And it was recorded a man
burned his baby son in order to save the sick parent. This was regarded as filial
deed. But later the government built a huge wall before the cliff to prevent this
kind of misunderstood Filial piety. Still there were other people wishing to
change a better life, so they came to Bixaiyuanjun for help12.
Besides, there were literati who ascended Taishan for leaving their works such
as calligraphy, poems to record and eulogize that they had been to and Taishan,
the sacred mountain13. Of which, the most famous poem was
Gazing on Taishan
by Du Fu in Tang Dynasty.
In the late 19th century to the early 20th century, although the pilgrimage
went on as usual, things were changing as the beliefs were under challenging of
Christian religion.
3. The Inburst of Christian Missions
In 1874, C. P. Scott and M. Greenwood came to China to search for an area as
the headquarter to spread Anglican Church under the control of S. P. G. At that
time Tai’an and Dongchangfu were not occupied by foreign missions, so they
were very happy to make Tai’an the Anglican Center, “This city and its neigh-
borhood appeared to offer peculiar advantages for the establishment of a Mis-
sion centre”14. And here at the foot of Taishan, people can listen to the Anglican
church like those pilgrims who listened to Apostle Paul delivered the famous
speech at Areopagus that the was said to have15. In 1878, Tai’an diocese was set
up. Later, centers such as Pingyin (1879), Tianjin (1890), Yongqing (1880), Long-
huadian (1880), etc. were established. And in 1880, Beijing Diocese was restored
11cf. Rev. W. O. Elterich. (1894). A Chinese Goddess—
Tai shan Nai Nai or the Mother of Mt. Tai.
The Church at Home and Abroad
Published Monthly by Order of the General Assembly of the
Presbyterian Church in the United States of America. Volume XV, Presbyterian Board of Public
a-
tion and Sabbath-School Work, No. 1334 Chestnut Street, Philadelphia, PA, p 422.
12ibid 8, p 4-5.
13ibid 9.
14cf. Armstrong (1891). p 126-128.
15
So here is a hint that Taishan as a sacred mountain, drew the attention of the pilgrims from all
over the country is like that of the Areopagus, the sacred place that holy speech was made.

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which included Shandong, Zhili, Henan, Shanxi, Shaanxi and Gansu16. In 1912,
all the Anglicans from Britain, America and Canada united into a new society
called Zhonghuashenghui, with C. P. Scott the first archbishop.
The Methodist Episcopal Church，with the total name Board of Foreign Mis-
sions of the Methodist Episcopal Church, was once the biggest church center in
Tai’an. The church first came to Anjiazhuang in 1874 under the supervision of
Hiram Harrison Lowry17. He met Mr. Wang Ruifu who failed the examination in
the capital and depressed at that time. Mr. Wang was interested in the church
and later he was baptized and went back to his hometown to preach. In 1879,
Wilbur C. Longden bought a property at the west of Tai’an city, now it was
called Qingnian Road. From then on schools such as kingdergarten, primary
school, middle school and high school were built together with Boji Hospital,
and Dengyunjie Church. So altogether, Methodist Episcopal Church populated
around Tai’an and nearby area. In 1899, there were 7 foreign preachers, 11 Chi-
nese assistants, 845 believers, 21 schools. In 1904, Perry Oliver Hanson (1875-1967)
was in charge of the church in Tai’an and extened it into other places such as
Dongping, Ziyang, Donge, etc. In 1917, Cuiying Middle School18 was formed
with Hanson the principal and there were 291 students.
Gospel Baptist Mission was constructed by Tarleton Perry Crawford (1821-1902).
He originally belonged to Southern Baptist Convention or Southern Baptist Mis-
sion of America which began to be in Shandong Province in September, 1860. In
1863, Mr. and Mrs. Tarlton Perry Crawford19 came to Dengzhou to preach. But
in 1892, Mr. Crawford held different opinions in church preaching so he led 8
preachers to Tai’an and opened a new church center. They dressed and lived
like Chinese, preaching without participating other social activities. In 1894, 12
believers followed. In 1900, due to the Boxers, Mr. and Mrs. Crawford began to
retreat and get back to their home via Zhifu under the protection of Yuanshi-
kai. But in 1902, Mrs. Crawford returned to Tai’an with her sister and son-in-law
A. G. Jones20. After 1909, all the Gospel Baptist Missionaries returned to South-
ern Baptist Mission of America in Zhifu except Mr. and Mrs. T. L. Blalock
(1865-1960) who built a church in Yuanbao Street in 1904. In 1920, the Gospel
Baptist Mission changed name into Baptist China Direct Mission, independent
from the support from America. It turned out to be successful even in the period
16cf. Rowan Strong. The Oxford History of Anglicanism, Volume III: Partisan Anglicanism
and Its
Global Expansion 1829-1914. Oxford University Press, 2017.4.2, Hardcover,
ISBN 0199699704
(ISBN13: 9780199699704); https://en.wikipedia.org/wiki/Church_Mission_Society;
https://en.wikipedia.org/w/index.php?title=Society_for_the_Propagation_of_the_Gospel_in_Foreig
n_Parts&redirect=no;
https://baike.baidu.com/item/%E4%B8%AD%E5%8D%8E%E5%9C%A3%E5%85%AC%E4%BC%9
A/5018238?fr=aladdin.
17Hiram Harrison Lowry (1843-1924). cf. http://blog.sina.com.cn/s/blog_64aaf9330100zxc1.html.
18Now Cuiying Middle School was transformed into Tai’an No. 1 High School.
19Mrs. Martha Foster Crawford (1830-1909) returned to Tai’
an in 1902, a few months after Mr.
Crawford passed away.
20Alfred George Jones (1846-1905), a famous Baptist in English Baptist Missionary Society
. In 1905,
he was hit by the collapse of the house in Taishan and died. cf.:
https://en.wikipedia.org/wiki/Alfred_G._Jones.

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of 1937-1939, when the Japanese invaded China. In 1940, Mr. Blalock and most
of the preachers left Tai’an, and the following year his nephew, the last one, left
indicating the end of the church in Tai’an.
Although Gospel Baptist Mission left, their old friend, Mr. Leslie, M. Anglin21
(1882-1942) remained. Mr. Anglin came to Tai’an in 1909 under the influence of
Mr. Blalock. But in the period of 1911-1912, they had disputes in preaching, so
Mr. and Mrs. Anglin bought houses in the eastern part of Tai’an city and began
to build Christian church. Later in 1916, the church turned into
Home Of One-
siphours
with the purpose of doing charity and saving the orphans22.
There are still other churches although they didn’t choose Tai’an as the center.
They had been in Tai’an, climbing Taishan and compiled works to describe,
compare and research Taishan cultures including beliefs, traditions, history, sa-
cred figures such as Gods, Goddesses and religious buildings, etc. All in all they
were from English Baptist Missionary Society (shortened as BMS)23, London
Missionary Society24, China Inland Mission (shortened as CIM)2 5, American
Presbyterian Mission, North)26, Congregational Church (or called American Board
of Commissioners for Foreign Missions Chinese Repository)27, Weimar Mission
(or called General Evangelical Protestant Mission)28.
Generally, people’s thoughts were under influences to some extent. And dif-
ferent beliefs began co-existing for a long period of time.
4. The Co-Existence of Taishan Beliefs and Christian
Religion
When the foreign missions came to the inland, they would do something to in-
vite the local people as well as the pilgrims. For example, Alexander Williamson
recorded “Next day we attended the great fair in the large temple called the Tai
Temple, and sold not a few books.”29 Wilbur C. Longden recorded, “An inter-
esting feature is work among the pilgrims, who come annually in great numbers
21cf. https://baike.baidu.com/item/%E5%AE%89%E4%B8%B4%E6%9D%A5/10320371?fr=aladdin
22For details please search Zheng Xindao, China Society Press, 2011 (05); Harry James Albus. Twe
n-
tieth-century Onesphorus: The story of Leslie M. Anglin and the Home of Onesiphorus, 1951.
23Representatives are T. M. Morris, Timothy Richard, A. G. Jones, Alexander Williamson (1829-1890)
,
Robert Coventry Forsyth, Samuel Couling, etc.
24Representatives are James Legge, Griffith John, etc.
25Representatives are Alex Armstrong, Charles Frederick Hogg, etc.
26Representatives are John Livingstone Nevius, Rev. J. Fisher Crossette, Calvin Wilson Mateer, Hun
ter
Corbett, Hunter Corbett, Paul David Bergen, Rev. W. O. Elterich, Arthur Judson Brown, etc.
cf. https://baike.baidu.com/item/%E9%95%BF%E8%80%81%E4%BC%9A/10587777?fr=aladdin;
https://baike.baidu.com/item/%E7%BE%8E%E5%9B%BD%E9%95%BF%E8%80%81%E4%BC%9A/
10804633;
https://baike.baidu.com/item/%E7%BE%8E%E5%8C%97%E9%95%BF%E8%80%81%E4%BC%9A/
787473?fr=aladdin;
http://lib.sdsqw.cn/bin/mse.exe?seachword=%u5B97%u6559&K=a&A=79&rec=176&run=13
27Representatives are Samuel Wells Williams, Arthur Henderson Smith, Charles Alfred Stanley Jr.
,
etc.
28Representatives are Richard Wilhelm, etc.
29Alexander Williamson (1829-1890) (1870).
Ourneys in North China, Manchuria, and Eastern
Mongolia; with Some Account of Corea. Smith, Elder & Co., London, p 431.

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to Tai-an-fu during the first three months. The form this work takes is daily
preaching and bookselling by the Tai’an pastors, assisted at intervals by the other
pastors and preachers. Very many of these pilgrims are well disposed toward
Gospel ... that a far-reaching and potent influence for good results from it.”30
And Methodist Episcopal Church would set up tents in the entrance or in Dai
Temple, Mrs. Hanson recorded, “Presently they discovered a white tent from
which women came and went at their own pleasure. Mrs. Chao went up to see
what might be inside. She was somewhat disappointed to find only benches
within and groups of women sitting about drinking tea.”31 And they would de-
pend on the local preachers to invite more people such as old Mrs. Wang’s con-
tribution32 to Methodist Episcopal Church. So under the influence, pilgrims to
Taishan began to change.
Some would reject severely, the missionaries have met with oppressions and
obstacles from the local people and societies such as Big-knife and Boxers. In
1887, rumor was that the foreigner was bullying and stealing, and people who
rented the house to them were bad. They even issued the foreigners to the local
Yamen, the governmental court. In December 1899, Sidney Brooks was murdered
by the Boxers. Chen Hengte of Methodist Episcopal Church had recorded that,
“An-chia-chuang is one of the oldest stations and had formerly a membership of
over two hundred. At the time of the Boxer uprising many of the members could
not endure the persecutions which arose and went back into the world, so that
the church membership was reduced to between sixty and seventy.”33
Some made use of it, and became missionaries and benefited. At that time
when pilgrims worshipped Gods and Goddesses for help but in vain, they would
change and turn to Churches. For example, Francis W. Verity recorded, “... at
the foot of the sacred Tai mountain, whither so many pilgrims resort, and it is
interesting to hear relate her conversations with them. One poor old devotee of
seventy has walked twenty-five miles, and climbed the lofty mountain every year
for ten years, but confessed that she had not yet found the peace and happiness
for which she so deeply longed. Earnestly she listened as ...”34
Some turned to churches and became preachers, assistants or believers. For
examples, “The district of Xintai, sixty miles south east of Tai’an, was the first to
be entirely the responsibility of a Chinese priest, John Kao. He had seven catech-
ists and twelve schoolmasters working with him in none village centers, each of
30
Minutes of the Sixth Session of the North China Annual Conference of the Methodist Epical
Church, Oct. 5th-10th, 1898, p 44
31ibid 8, p 13-14.
32Minutes of the Eighth Session of the North China Annual Conference of the Met
hodist Epical
Church. May 31st-June 3rd, 1900; Official Minutes of the Tenth Session of the Woman’
s Annual
Conference of Methodist Epical Church in North China, June 19-
21, 1902; Official Minutes of the
Tenth Session of the Woman’
s Annual Conference of Methodist Epical Church in North China,
June 19-21, 1902, p 49-50. Official Minutes of the Tenth Session of the Woman’s Annual Conf
e-
rence of Methodist Epical Church in North China, June 19-21, 1902, p 47-48; North China Wo
m-
an’s Conference of Methodist Epical Church in North China, 1903, p 42, p 53-55.
33Official Minutes of the Tenth Session of the Woman’
s Annual Conference of Methodist Epical
Church in North China, June 19-21, 1902, p 38-39.
34
Methodist Episcopal Church. North China Woman’s Conference, 1902, p 47.

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which had a church school. A new center was opened at Tungchang, about
twenty-three miles north-west of Pingyin, in 1915. Timothy Hsi was priest-in-charge
here. He was regarded by some as the ablest of the Chinese clergy.”35
Some were just witnessing what was going on but did not change their origi-
nal beliefs. They looked on the foreigners as somebody interesting. They would
not turn to churches, such as Mrs. Hanson36 mentioned Mrs. Chao would not
turn to church.
Later, after this period, especially in the period of Japanese Invasion, people’s
thoughts rearranged: some gave up the missions; some insisted on and some
joined the army influenced by the advanced thoughts, many students from
Cuiying Middle School turned to revolution to join the army.
5. Discussions of the Results
During the period, pilgrims were influenced by Christian religion, and some
turned to churches. This period is a co-existing of foreign belief and traditional
Taishan Beliefs.
This can be clearly depicted in Mrs. Hanson’s record. She described several
women’s pilgrimage in a small village called Han Village. In it, several women:
old Mrs. Han, young Mrs. Han, Mrs. Chao, Mrs. Zhang Mrs. Wu, etc. planned to
go to Taishan worshipping, each with their own respective vow to make37. Mrs.
Zhang wanted to thank Taishan for bringing good crops and life; Mr. Wu longed
to beg a boy child for her son; Mrs. Chao wanted to enjoy; Old Mrs. Han was
old, she had been to Taishan before and now wanted to prepare for the rebirth;
young Mrs. Han wanted to change life. They made preparations before setting
off and after the pilgrimage they went to the Dongyue Fair held in Dai Temple at
the foot of the mountain where they met a Christian tent. Mrs. Chao saw, en-
joyed and then left. She would not accept foreign religion. She was a typical rep-
resentative of the majority of Chinese pilgrims who formed deep-rooted tradi-
tional beliefs refusing to take in new thoughts. However young Mrs. Han would
turn to churches. WHY? The answer is that young Mrs. Han had suffered and
was suffering misery from life; she could not find any help. She felt extremely
hopeless. So at this time, when a new thought came to her, she would feel com-
fortable, fresh and improved in spirit and soul. Similarly, when the traditional
belief could not satisfy the needs or couldn’t comfort people at that time, they
would change beliefs. This seems to be very practical, however it is the truth; also
as Alex. Armstrong recorded, “In one of these villages, a temple of three Pu-sas
and to the Goddess of Taishan, was cleared of about fifty idols, by the voluntary
act of the villagers, under the lead of the keeper of the temple, who was an inquirer
into Christian truth. All these divinities were taken out and buried darkly at dead
of night in a gutter, and the buildings were turned into a Christian chapel.”38
35cf. G. F. S.
Gray. Anglicans in China A History of the Zhonghua Shenggong Hui (Chung Hua
Sheng Kung Huei). The Episcopal China Mission History Project, 1996, p 37.
36ibid 8.
37ibid 8, p 3-4.
38
Alex. Armstrong. Shantung. Shanghai: Printed at the Shanghai Mercury Office, 1891, p 86.

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Later, when the Japanese invaded, most people gave up the Christian belief.
And their future lies in what can bring hope and happiness. So the fate would go
with the future.
Due to time and format, this paper has to be concluded. This is a historical
record of changes in Taishan Beliefs under the influence of foreign thoughts.
What the paper wants to make clear is to describe what was happening at that
time.
Supported
This work was supported by the 2019 Special Projects of Social Science Planning
Project in Shandong Province under Grant No. 19CWZJ47 (2019 年度山东省社
会科学规划研究专项立项).
Conflicts of Interest
The author declares no conflicts of interest regarding the publication of this pa-
per.
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