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2022年2月27日 星期日

Mass Media in the 19th and 20th Centuries (study notes)

Topic: Did the emergence of mass media in the 19th and 20th centuries primarily serve to allow ordinary people to share and access ideas more freely and easily than before, or was its chief effect instead to enable governments (and powerful corporations) to manipulate mass publics in powerful new ways?

 

Since the late 19th century, both the amount and frequency of “information flow” across the world had risen to an unprecedented degree in history, thanked primarily to the advance of printing technology, the increase of literacy rate, and the construction of transcontinental submarine telegraph cables. Meanwhile, it also facilitated the emergence of mass media, which apart from newspapers includes radio, films (and news reel), and later televisions as well. Undoubtedly, under such phenomenon news were now gathered and processed in a much more collective way, which was very different from the past when most people in the society were still relying on oral news or gossips, and common readerships were also created in different small and large circles across the society. Given the facts that news were now permeated indiscriminately into everybody’s daily life and a global telegraphic network had started to take shape after 1860s, it is easy for some people to assert that the emergence of mass media had now provided chances for ordinary people to access and share ideas more freely and easily than before. However, as I would argue, the emergence of mass media had only brought centralization to the global transmissions of information as the power of “transmitting and screening information” was still retained by a handful of prominent corporations. Moreover, because of the reality that these corporations could not hope to completely exempt themselves from political interference (especially during wartime), most mass media would, and had in fact only become manipulative tools of the government toward the mass publics rather than being a neutral medium for ordinary people to share and access ideas liberally as some might have assumed.

 

I will start by analyzing the monopoly of those prominent telegraph companies in the news market in the late 19th century. As we know, the submarine telegraph cables, which were the prerequisite for transcontinental communication, were owned exclusively by them. And as at that time there were no governmental checking or regulations on how much transmission rates that those companies should charge their customers, so conceivably, the rates were usually extremely high and were obviously not affordable for ordinary people or small newspapers. Those companies also saw no incentives to lower their rates, given that they had all already struck bargains with one another and there were no other competitions in the market. For instance, at an  Imperial Press Conference in 1909, both Reuters and the Australian press combination had unanimously turned a deaf ear to the British newspapers’ demands for reducing press cable rates (Potter 634). As Simon Potter argues, the conventional well-celebrated“Victorian internet” was in fact nothing more than a “system”that was primarily serving the commercial interest of a small portion of “telegraph owners”, and the commercial reality of that time had actually “obstructed” free communication (Potter 630). As a result, many small newspapers could only rely on the news excerpt delivered by the large newspapers, as the latter could afford the press cable fees, and news had then inevitably become more and more centralized. Apart from that, the invention of telegraph also changed the reading habit of the mass publics, as speaking of news now people thought that they “must have everything red-hot”, and this entails that they now had less patience for the news reports sent by mail (which was relatively slower, but usually contained more serious and in-depth reports on the events) (Potter 631). Moreover, this also gave rise to the so-called “sensationalism” in press, as now readers would mostly care about the topic of the news first than about the actual news content, which is a bit similar to the “clickbait” in nowadays internet. Therefore, to say fairly, the emergence of mass media had only made the mass publics become passive recipients of news from a few “dominant sources”. And unlike the situation that in the past when news were transmitted orally everyone could participate in the process of creating the “news”(such as in 18th century Paris everybody could craft their own songs about the news), now they were greatly homogenized, and most people were not “sharing” and “accessing” new ideas, as these terms are kind of active and voluntary in general sense, but were rather merely receiving, and likely to be numbed by the excessive, irrelevant, and sometimes phoney news content in a new world of “information”.

 

Then, I will move to discuss the effect of imperialism to the global transmission of information in the late 19th century. As mentioned before, a global telegraphic system had started to come into view after the 1860s, and it is clear that such system was not only serving the mercantilism of those big telegraph companies but also the imperial interests that laid behind. For example, from a map shown in week twos lecture we can see that most submarine telegraph cables at that time were straightly connected to London, which means that news must pass through this “imperial centre” before they could be transmitted to other regions, so the whole picture was actually more like a “system” for information collection than an liberal “network” for global communication. Besides, from the case of late Qing China’s modernization on her national communication system as discussed by Wisecrack and Pike, we can see clearly how imperialism had exerted its influence over mass communication through both direct and indirect ways. For example, when the Great Northern Company smuggled their cables ashore to Shanghai in 1870s without obtaining approval from the Qing government, there was little can be done by the latter given that Shanghai was a still concession at the time and was de facto under the protection of the imperial powers (Wisecrack and Pike 116).  This further shows that under the veil of mercantilism, imperialism was the real backing power and precondition of the companies’ commercial actions. Also, even when in the later stage the Qing government had fully embraced and realized the plan of national telegraphy system, ordinary people still had no say on whether not to accept the telegraphy, as well as on how the system should be implemented. All matters were decided by the Company and the Qing government, and no competition was allowed (Wisecrack and Pike 133). From the above, we could see that the newly-emergent global communication network was in fact nothing more than a property of the big companies and imperial powers, and obviously it concerned little about the interest and the“right to know” of the mass publics.

 

Lastly, I would like to focus on how politics had influenced the operation of mass media, as well as how had it changed people’s perception toward the latter during wartime. For example, as David Greenberg points out, during WWI the intimate linkage between mass media and governmental propaganda had become more and more visible. And because of the American ingrained distrust toward the latter, it also tended to make them cautiously distance themselves from the news provided by the former, as people did not know “when (should they) to believe” in a slogan or a statement (Greenberg 60, 62). Without public confidence in news, it is hard to see how people would share and talk about the information disseminated by mass media more enthusiastically than the past. There were also plenty of examples on how did government try to stifle public opinion through manipulating the mass media in wartime, and the most notorious one would be the Nazis Party. As in Hitler’s first radio address on 1 Feb. 1933, he had already made it plain that“In place of our turbulent instincts, (the task before us would be to) ...make national discipline govern our life” (Hitler). This evidently reveals his intention to make comprehensive governmental interference into all aspects of his people’s life, including mass media. As history has proven, the Nazis Party soon promulgated the Reichstag Fire Decree in the same year in the excuse of “defending communists’ threat”, and both the freedom of speech and the freedom of press were stripped straightway as accordingly to the law (Ross 292). In an excerpt of the UK’s House of Commons debate on overseas broadcasting in 1942, it also reported on how the Nazis would jam foreign broadcasting and prosecuted the people who dared openly listen to them. This further justified my thesis in the beginning of this paper, which is as mass media could not hope to completely exempt themselves from political interference especially during wartime, it is inevitable for them to be subsumed into politics and to either become mouthpieces of the government or to remain silence under a tyrannical regime.

 

16/10/2020

 

Bibliography

 

Adolf Hitler, Proclamation of the Reich Government to the German People (February 1, 1933). From (https://ghdi.ghi-dc.org/sub_document.cfm?document_id=3940)

 

Corey Ross, Media and the Making of Modern Germany: Mass Communications, Society, and Politics from the Empire to the Third Reich (Oxford: Oxford University Press, 2008), 266-301.

 

David Greenberg, “The Ominous Clang: Fears of Propaganda from World War I to World War II,” in Media Nation: The Political History of News in Modern America, ed. Bruce J. Schulman and Julian E. Zelizer (Philadelphia: University of Pennsylvania Press, 2017), 50-62.

 

Dwayne R. Winseck and Robert M. Pike, “Electronic Kingdom and Wired Cities in the ‘Age of Disorder’: The Struggle for Control of China’s National and Global Communication Capabilities, 1870-1901,” in Communication and Empire: Media Markets and Globalization (Durham, NC: Duke University Press, 2007), 113-41.

 

House of Commons (UK) debate on overseas broadcasting, 17 Feb. 1942. From (https://api.parliament.uk/historic-hansard/commons/1942/feb/17/broadcasting-overseas-services)

 

Simon J. Potter, “Webs, Networks, and Systems: Globalization and the Mass Media in the Nineteenth‐ and Twentieth‐Century British Empire,” Journal of British Studies 46, no. 3 (2007): 621-46.

2021年7月13日 星期二

Short Review on Dikoetter-Zhou-Laaman's Narcotic Cultures

Question: Is it fair to portray China (or the Chinese) as the victim of the international opium trade in the 19th century?

 

Reviewed sources:
 
1. Carl A. Trocki, "Drugs, Taxes, and Chinese Capitalism in Southeast Asia", in Brook, Wakabayashi, Opium Regimes, pp. 79-104
2. Dikoetter-Zhou-Laaman, Narcotic Cultures, "6. War on Drugs: Prohibition and the
Rise of Narcophobia (c. 1880-1940)", pp. 93-117
 
Source one is using the approach of economic history to study the opium issue in the Southeast Asia. It analyses the fiscal situation of the straits settlements in the 19th century, and trying to argue that their economic foundation was hugely based on the “captive” Chinese coolies of the opium farms, where opium was acted as a crucial “tool” in the process. The author firstly illustrates the lack of tax sources for the colonial governments in the region, and indicates their financial dependence on opium selling as it regularly counted for around 40% to 60% of their local revenue. After that, he introduces the Chinese “piglets”, using factors like the Taiping Rebellion to explain their entry and how opium had seduced them into debt with their opium farmers. Eventually, these “piglets” were destined to work for his whole life in a foreign land while contributing significantly to the founding of capitalism in the Southeast Asia.
 
For the primary sources, the author uses notes of a Scottish colonial administrator, report of the Royal Commission on Opium (which consists an interview of a Singapore merchant), published works of a Singapore surgeon and an English mining engineer who worked for the Siamese government, etc.
 
I think the overall argument is convincing. As the territory of the Southeast Asia was colonized and divided by various foreign powers, free trade might be the most possible agreement between those settlements in order to protect the interest of the merchants. Other arguments like the colony had “few permanent inhabitants” and “little agriculture and other products” are also conceivable in any sense. And therefore, the argument of “lacking tax sources” should be reasonable. Besides, the depiction of the Chinese labor flooding into the Southeast Asia is also accorded with different incentives in history. Except the Taiping Rebellion (which is mentioned in the text), the Convention of Peking in 1860 also explicitly stated that “allowing the Chinese workers to go abroad by their will”, which entailed the complete abolition of the sea ban policy that originated from the Ming Dynasty. It also implied that there was an emergence of demand for low-cost labor in foreign places like the Southeast Asia or the San Francisco of North America at the time, otherwise the term would not be requested by the foreign powers. By far, most of the background information that we known undoubtedly favors the author’s stance. His elaboration on how it was the Chinese merchants who dominated the opium farms instead of foreigners, also points indirectly that the coolies were actually enslaved by their fellows, which is also a supplement for many people’s understanding.
 
Source two is using the approach of political history to study the opium issue in China. It argues that the smoking of opium as a type of narcotic culture was already existed in ancient China even before the 19th century, and it had only become a “scapegoat” in history due to the politics of nationalism in the late Qing, the racial concern of the West towards the “Yellow”, the rise of medical profession, and also the self-image construction of missionaries in the late 19th century of China. To be concise, the author was trying to demonstrate that the opium issue was just a propaganda used by various stakeholders in the late 19th century rather than a cruel fact that truly occurred in China.
 
In the first half of the article, the author uses a letter from a bishop, a report of a regional health department, and mainly the conclusion of the Royal Opium Commission in 1895 to justify his view. In the second half (started from the nationalism subheading), however, the author failed to provide any significant primary sources that are supportive to his stance. Instead, he uses “counter” primary sources such as a letter of Lin Ze Xu on opium legislation, an article of ShenBao, words of Jiang Jie Shi, etc., to illustrate how history had developed unfavorably in his point of view.
 
I think this passage is pretty ridiculous in many ways. There are only a few evidences in the text that would back its claim, including a letter of a Sichuan bishop in 1843 and also a report of the Shanghai health department in 1902. None of them had shown very convincing. For the former, it is used to play down the severity of addiction, as opium was not mentioned as a “China’s vice” by this bishop while he was listing out the others in one of his letter. Despite its randomness and bias, it is easy to question that addiction was not consider as a “vice” just because a self-draining act would hardly be seen as “offensive”, no matter for foreigners or for this bishop at the time. The moral standard used by the author is also unstated in the text. For the latter, it is pointless to use foreign drunks in a concession to highlight the insignificance of opium in China, as opium was definitely more prevalent among the Chinese in those common provinces like Guangdong. The only point that I found reasonable is Timothy Richard’s opinion, which is “opium could help the indigestion for someone who could only afford animal food in their daily life”.*
 
While the argument in the first half of the passage is barely constructed, it is shocking to find that the author does not even bother to use primary sources that are supportive to his stance in the remaining part of his article. Most of the time, it seems he is trying to use his “tone” rather than his points to rebut the counter argument that he had enumerated. There are many bias descriptions and irresponsible statements, such as “the court envoy (Lin Ze Xu) who initiated the first Sino-British War” in page 105, which is obviously purpose in provoking rather than providing a “critical analysis”. In fact, whether the war was sought by the Qing or the British should be clear enough for anyone who had read the Tianjin Treaty, in which the legalization of opium was indicated explicitly as an attached requirement.
 
13 Oct, 2018

*「民國前在東京所讀外國小說差不多全是英文重譯本,以斯拉夫及巴耳幹各民族為主……這裡邊最不能忘記的是匈加利的小說……我對於匈加利小說有好感……理由之一……是當時我們承認匈加利人是黃種,雖然在照相上看來,裴彖飛(Sándor Petőfi)還有點像,育西加與育珂等人已顯然是亞利安面貌了 。但他們的名字與歐人不同,寫起來都是先姓後名,如英譯稱摩理斯育珂(Mór Jókai),而其自署則必曰育珂摩耳,這一節似乎比印度人還要更是東方的,在三十年前講民族主義的時代怎能不感到興趣,而其影響便多少留遺一點下來……現在想起來這匈加利的黃白問題頗是曖昧,也不值得怎麼注意,不過從前總有過這麼一回事,有如因腹瀉而抽了幾口雅片,腹疾早愈而煙槍也已放下,但記憶上這口煙味也還會少少存留的
周作人《書房一角》,「匈加利小說」

2021年6月4日 星期五

有關元朗宋封稅院郡馬自明鄧公之墓

Field-trip report on Yuen Long Deng Wai-sip’s Grave宋封稅院郡馬自明鄧公之墓

 



Historical background:
 
According to the Deng’s pedigree 族譜, the family had entered and started settling in Guangdong since the early Northern Song time. Deng Han-faat鄧漢黻, who was also a government officer承務郎 during that time, was traditionally regarded by posterity as their first ancestor who set foot in Canton in 973 AD.[1] Deng commenced his business in Dongguan東莞, then chose to reside under Gwa Gok hill (today’s Kai Kung Leng 雞公嶺).[2] The occupant of the grave, Deng Wai-sip 鄧惟汲 (courtesy name “自明), was the eighth generation of the Deng’s family, and was also the second ancestor of the Deng’s Kam Tin錦田 lineage. His wife趙氏 was the daughter of Emperor Gaozong 高宗, the sister of Xiaozong孝宗, and the aunt姑姐 of Guangzong光宗. And that is why his grave was titled “稅院郡馬”.
 

The general plot of how the Deng’s family obtained the princess as their bride had remained roughly concordant in historical discourse. To say it simply, it happened during the early Southern Song 宋室南渡 period, when Wuzhu 金兀朮 encroached southward across the Yangzi River, the Princess followed Empress Meng 隆祐太后to seek asylum in Kanchow 赣州. Yet she then ran into a group of bandits led by Peng Youshi彭友時 and was lost in the battlefield. Fortunately, she was later found by Deng Wai-sip’s father Deng Sin鄧銑, who was the Kanchow county magistrate at the time, and afterward she was married to Wai-sip. However, regarding how did this marriage happen and when did it get recognized by the royal court, there are some observable discrepancies between early historical texts and the later version of the story by the Deng’s descendants. For example, in the 《鄧氏祖母皇姑趙氏紀略》written by the Ming 太史Lau Chuen-yip劉存業 in 1489, it narrates that “銑子自明得尚皇姬,該姬陛辭還朝(應為還朝陛辭),仍歸東莞,許之……(後)遇光宗皇帝登極,恩卹懿親,綸言方出,姬感微疾而薨。伯韶厲公點穴卜葬於石井獅子嶺坤申向之原。長子林持母手書上光宗詔稱皇姑”. The marriage was agreed and endorsed by Gaozong, and “皇姑” was just an additional honorary title that later conferred by Guangzong. And in 《鄧氏祖母宋皇姬趙氏墓誌銘》penned by內閣學士蔡升元 in 1721, it states that the Emperor had betrothed his daughter to Wai-sip as a reward for his father’s military effort勤王 in protecting the Southern Song regime(時值南渡,國勢倥傯,贛令勤王有功,故其子惟汲遂得上婚帝室,恩封稅院郡馬). And even on the grave stele that as shown in the above photo, which was built in 1932, it maintains similar account(鄧銑勤王有功,以配其子,時宋亂未平,公與姬隱於錦田庄舍,至紹熙年間,公已歿,皇姬命長子林持手書上光宗,封祖為稅院郡馬). Intriguingly, about one and a half year ago when I visited the Loi Tung village萊洞村 in a school field trip, the Deng’s family there, who were the descendants of Wai-sip, presented me with one of their publication《鄧氏祖妣宋皇姑趙姬墓重修紀念特刊》, and it introduces the story of Princess Chiu in a considerably altered version,

 

「元亮公提兵入衛,遇宋幼姬於兵燹塵中,她因有所懼,故不敢透露身分,即使被元亮公收養,仍守口如瓶……故惟汲公也不知自己已擁有的特殊身分……惟汲公辭世後,趙姬人老懷根,遂修書命長子鄧林進京朝見宋光宗,得到相認,尊稱姑姐為皇姑,並追封已故鄧惟汲為稅院郡馬……光宗擬接皇姑返京,以便皇室照顧,但她感童年身世,寧留東莞過平民生活……」[3]

 

As seen above, the identity of the Princess was not made known even until her husband’s decease. The whole royal court was also completely unaware of the Princess’ survival until she had decided to “inform” her nephew Guangzong. And in a book《坐言集之錦田鄧族》 by an anecdotal author Soo Man-hing蘇萬興, it also concord this version of the story,

 

「鄧自明於宋孝宗已丑年逝世,趙氏撫育四子成才。當時宋光宗即位,而趙氏亦老,於是命長子鄧林持其手書及當年高宗之信物上朝,面見光宗。光宗帝查明真相,大為感動,立即相認,並稱趙氏為皇姑,封為郡主,追贈鄧自明為稅院郡馬,長子鄧林授迪功郎,其餘三子封為國舍,皇姑辭歸京師,仍居東莞。」[4]

 

In contrast to the matter-of-fact narrative of the older accounts, the new story is imbued with a remarkable humane warmth that is likely to make it more captivating and memorable, and the plot is also central on a “recognize again”相認 theme which was very typical in traditional Chinese dramas. Most importantly, it has emphasized the Princess’ agency instead of merely rendering her as a trade reward for Deng’s family’s military contribution. There should be little doubt that the events had been distorted and reforged during their family’s oral transmission, as we can see in the later embellished and legendized version of the story, this historical marriage of Deng Wai-sip and the Princess was not only signifying the glory of the family, but for the central figure in the story, namely皇姑, it also had the potentiality to be developed into a mature religious cult, given that many of her virtues had also been affirmed and praised by scholars (e.g “以東莞津渡,賜為脂粉資,岡山林麓,賜為湯沐資。姬悉以公之邑人。今邑有山墳而無稅者,皆姬之賜也……誠為國戚僅事,况以天家帝妹,不眷戀闕廷而從夫告假南歸,其淑德懿行,非有大過人者能如是耶?”, from《鄧氏祖母宋皇姬趙氏墓誌銘》). And from my experience during my visit to the Loi Tung village, many villagers would also happy to tell the story of their 皇姑 with relish. To them, the veneration of 皇姑 was not just a tradition, but was also an essential practice to strengthen the cohesion of their community, as well as a vital “talking stock” (談資) whenever they were inquired by outsiders about their historical origin and identity.

 

The preservation of the site

 

The grave was in fact a famous Feng Shui spot picked by the Deng’s family, called “Fox crossing a river” 狐狸過水, as it was say that the location could help the family to prosper (穴結低窩,藏風聚氣發富發丁).[5] The water was clearly referring to the Kam Tin River next to the grave, and the fox was likely named because of the shape of the佛凹嶺 nearby. The site might now seem unimpressive in our eyes, but in the past, it was such a valuable Feng Shui location that even different lineages of the Deng’s family struggled to gain this spot and so as to bury their ancestor here. According to an incident called 郡馬祖坆紀變 recorded by the《錦田師儉堂家譜, the original 郡馬’s grave was once clandestinely displaced by the descendants of his cousin Deng Cong-gwong鄧從光, who was also the ancestor of the Deng’s Pingshan屏山 lineage, and the event had also led to latent conflict between the Kam Tin lineage and Pingshan’s one (see appendix). Today, both Wai-sip and Cong-gwong are buried next to each other, along with some of their descendants. The grave is unsheltered, though its stonework has been preserved pretty well by the Deng’s family. And on the grave top we can see there is some 壓紙錢, so this could tell that the grave is regularly visited by its owner’s posterity. However, speaking of its Feng Shui heritage, we could see that it had been greatly undermined by the construction of modern infrastructures (e.g. the highway and the railroad), and without a doubt, its surrounding environment that we see nowadays should be starkly different from what its original selector intended it to be.

 

3 May, 2021

 

Footnotes

[1] 明寧國府正堂鄧彥通(1382年受封在族譜中的《田賦記》記載:「余先祖吉水人也,始祖承務公自宋開寶六年入嶺南,創業於東莞,之岑田,遂家焉。」Quoted from 鄧族遷岑的真實年代 - 一頁千年史的小考究From (https://web.archive.org/web/20090129203809/http://pingshan.com/ts-qc-Whole.html)

[2] 1471 年錦田舉人鄧廷楨主持東莞城都慶堂鄧氏宗祠重修,欽命提督樊澤達撰《鄧都慶堂五大房間派宗祠重修碑記》:「始祖漢黻公仕宋為承務郎,於開寶六年宦游至粵,卜居於莞之九都圭角山下。」Quoted from Ibid.

[3] 謝德隆編,《鄧氏祖妣宋皇姑趙姬墓重修紀念特刊》,宋皇姑墓管理委員會,2014,頁30

[4] 蘇萬興,《坐言集之錦田鄧族》,(香港:超媒體有限公司,20083月),頁33-34From (http://www.somanhing.com/recommend/book/book/ebook/kamtin.pdf)

[5] 李國騰,狐狸過水 - 香港唯一宋朝郡馬穴。From

(http://www.leekwoktang.com/12-2014-09-25-11-23-19/60-2014-09-30-08-58-43)


Bibliography

 

鄧族遷岑的真實年代 - 一頁千年史的小考究. From (https://web.archive.org/web/20090129203809/http://pingshan.com/ts-qc-Whole.html)

 

蘇萬興《坐言集之屏山鄧族》(香港:超媒體有限公司,20089月)From (http://www.somanhing.com/recommend/book/book/ebook/pingshan.pdf)

 

蘇萬興《坐言集之錦田鄧族》(香港:超媒體有限公司,20083月)From (http://www.somanhing.com/recommend/book/book/ebook/kamtin.pdf)

 

謝德隆編,《鄧氏祖妣宋皇姑趙姬墓重修紀念特刊》,宋皇姑墓管理委員會,2014年。

 

師儉堂家譜From

(https://hkhiso.itsc.cuhk.edu.hk/history/node/3986)

(https://www.facebook.com/yuenlongrunningtour/posts/1688945441263649/)

 

李國騰,狐狸過水 - 香港唯一宋朝郡馬穴。From

(http://www.leekwoktang.com/12-2014-09-25-11-23-19/60-2014-09-30-08-58-43)

 

 

Appendix

 

明弘治二年(1489)太史劉存業書《鄧氏祖母皇趙氏紀略》節錄:

「宋皇姑趙氏乃高宗之女。時金兀朮渡江南侵,從隆祐太后避兵虔城,適遇土寇彭友時作亂,倉卒驚走,吾邑孝廉廷禎鄧君之祖諱銑為宋承直郎贛縣令,勤王入衛,獲姬於兵燹中。銑子自明得尚皇姬,該姬陛辭還朝(還朝陛辭?),仍歸東莞,許之,賜東莞橋路津渡,為姬脂粉資,岡山林麓,賜為湯沐資。邑百姓自葬並邑,大姓有祖墳而無山稅者,猶謂皇姑之予焉……(後)遇光宗皇帝登極,恩卹懿親,綸言方出,姬感微疾而薨。伯韶厲公點穴卜葬於石井獅子嶺坤申向之原。長子林持母手書上光宗詔稱皇姑。」

 

內閣學士兼禮部侍郎蔡升元撰,康煕五十一年(1712)立,《鄧氏祖母宋皇姬趙氏墓誌銘》節錄:

「時值南渡,國勢倥傯,贛令(鄧元亮)勤王有功,故其子惟汲遂得上婚帝室,恩封稅院郡馬,陛辭歸里,許之,以東莞津渡,賜為脂粉資,岡山林麓,賜為湯沐資。姬悉以公之邑人。今邑有山墳而無稅者,皆姬之賜也……誠為國戚僅事,况以天家帝妹,不眷戀闕廷而從夫告假南歸,其淑德懿行,非有大過人者能如是耶?晚年光宗即位加恩,懿戚尤膺異數,乃綸音甫及,而姬行年八十有七,無疾而薨。國師厲伯韶為卜葬於石井(獅子)嶺坤申向之原……由宋而來,子孫蕃衍,迄今環居東新二邑十有餘鄉,克紹詩書,簪纓不絕,可謂能世其家矣。」

 

《宋封稅院郡馬自明鄧公之墓碑》:

「祖諱惟汲,字自明,號吉山,乃元亮公之子,尚高宗原封康王,故莞誌載,姬宋康王女遭亂播遷,鄧銑勤王有功,以配其子,時宋亂未平,公與姬隱於錦田庄舍,至紹熙年間,公已歿,皇姬命長子林持手書上光宗,封祖為稅院郡馬,賜祭田十頃莞之山場餉渡並賜焉,後皇姑有渡送資福寺,今資福寺供奉祿位如故,祖母趙氏稱皇姑稱姬不稱公主,蓋光宗所命而言也公葬於錦田村西前佛凹嶺卯甲向,狐狸過水之形,皇姑趙氏葬於東莞石井獅子滾球坤申向,生四子,林、杞、槐、梓。

宋封稅院郡馬自明鄧公之墓

奉祀裔孫

勳臣 董琴、慶堂、鳳廷、沃周、銀良、錫禕、伯裘仝敬立

民國廿一年1932歲次壬申臘月穀旦重修」

 

重修八世祖自明公墓誌

「重修八世祖自明公墓誌

公諱惟汲,字自明,號吉山,乃宋官五品承直郎江西省贛縣知縣元亮公之子,宋紹興初年,得尚 宋高宗皇姬趙氏,受封稅院郡馬,生四子長林公封迪功郎,次杞公、三槐公、四梓公,俱贈國舍,歷代簪纓世冑,詩禮傳家,子孫殷蕃,分佈寶安東莞各地,溯 公初隨父居莞城莫家洞,於乾道辛卯年回居錦田莊舍,享年六十有三歲,卜葬於佛凹嶺狐狸過水佳城卯甲向之原,戊辰初夏,新界龍躍頭大埔頭萊洞錦田厦村各房集資重修 妣趙氏郡主墓及己巳重修元亮公墓後,各房父老兄弟念及 祖墓未修,乃聯同前往拜謁,見墓碑苔蘚斕斑,墓地松揪凋謝,螭頭半圮馬鬣僅存,良深歉咎乃詹於庚午八月重修,今工程告竣,墓表重光,從此曰禴曰嘗,百世崇春秋享祀,為昭為穆,萬年荐俎豆馨香,瓜瓞綿綿,藉此先靈之蔭庇,螽斯蟄蟄,啟後嗣之蕃昌,爰誌其事勒諸貞珉,以垂久遠。

鄧族重修祖墓委員會同人敬立

一九九零年歲次庚午九月十九日勒石」

 

《錦田師儉堂家譜》:郡馬祖坆紀變

「稅院郡馬自明(惟汲)公墓明因移居失祭後屏山房冒為伊祖別族稍言之有一堪輿亦力言之此地大旺丁財彼鄉人事未足當此我房欲與爭不得據適廈村侶旦公年尚少隨父習讀於屏山潔臣家閱莞舊誌載宋邵馬鄧自明墓在九都佛凹嶺即今新安五都錦田鄉前面所環山也旦見而訝潔臣急匿其書旦遂言于五生公公聯族人與屏山潔臣等詣墓爭辨時墓碑朽壞加以灰墁字蹟難辨右側聯峰公墓載有郡馬二字亦被刮去五生公將所擄來茗浸洗碑石見阝灬 字樣命各書祖銜校對伊書八世祖考處士萬里(從光)鄧公墓余書八世祖考宋稅院郡馬自明鄧公墓五生公拉潔臣而觀曰汝祖稱呼曷得有此字樣惟我祖郡馬二字適湊(遂)率眾開穴潔臣大哭眾皆錯諤五生公厲聲曰哭則伊祖孰不能哭耶且鋤下必有據鋤未盈尺果與皇姑墓磚仝式乘而掘之右塚廓然中一石塊鑿一孔僅可容得一罐用是白其侵無礙(疑)潔臣理屈折節哀求謂自明公與萬里公本同堂兄弟弟有巨室兄寧不可托庇于下乎時人心古茂逐(遂)聽之仍舊封塚各開塋穴郡馬居正萬里左側至今本鄉三月祀墓必致五生公胙以酧其力後數十年歲在乾隆丁己屏山于彼穴內兩豎立墓碑工皆夜作或謂當時所葬實潔臣私祖欲藉眾力以與余爭故假名萬里今所新立善長公迺其真者然有詭秘其聞亦未可知」


粵冠公墓 (攝於二零二一年五月一日)





2019年10月29日攝於沙頭角。