Chí miếu Quách Sơn: phong tước lịch đại, phân miếu thập tam thái tử, linh tích đời Thanh. Cùng Phượng Sơn tự chí lược là hai bản thần chí chính về Quảng Trạch Tôn Vương.
Ứng dụng: Phong hiệu–phân hương Quảng Trạch, sử miếu Quách Sơn
清光绪戴凤仪撰，版藏诗山书院，是广泽尊王信仰最系统的专志。详考郭忠福世系（托汾阳王郭子仪后裔）、威镇庙沿革、绍兴赐额与庆元以后累封，并大量收录清代咸同光灵应（助剿、护境）。教义突出「生而英异，化而神灵；上则为国保障，下则为民休庇」。方法上以「庙宇—分庙（十三行祠）—灵应—艺文」登记式书写，把安溪龙山宫、威镇庙等发祥/瞻茔庙与诗山祖庙连成祭祀地理。术语含「郭山」「威镇」「广泽尊王」「十三行祠」「保安」。与《凤山寺志略》并称清代广泽尊王文献双璧，是台港东南亚分灵庙「谒祖」论述的根源文本。
⚡ Ứng dụng: 考证广泽尊王封号演进、十三行祠分布及清代灵应叙事的核心志书。
🔗 Liên quan: 凤山寺志略；郭山庙记（王胄）；八闽通志
It proves that a regional protector cult (often linked to Guangze Zunwang type mountain worship in the Minnan sphere) gains authority by mapping kinship, migration, and temple networks onto one mountain axis. The gazetteer’s logic is network legitimacy: branches are valid when they remain oriented to Guo Mountain’s root virtue. Social cohesion is sacralized geography.
1) For charts of migrants/expats, establish one root devotion/practice to prevent scattered qi. 2) Use family-shared rituals on fixed solar terms as network nodes strengthening collective luck. 3) In BaZi group readings (couples/business), define a common useful-god policy like a temple constitution. 4) Cultivate loyalty and reciprocity as ‘temple network ethics’ that feed back into personal luck. 5) When opening a new venture (branch), ritually reconnect to the original strategy/root chart reading.
Compared with pure local village gods without diaspora theory, this emphasizes branching without root-loss. Compared with state martyrology, it centers clan-temple continuum. Distinct logic: network geography of blessing.