Edition & evidence
This is the corrected August working catalogue, not a final physical bibliography. Later September re-readings are presented separately in the GSS research dossier. Dating candidates, locations, interpretations, and unresolved readings are preserved as distinct evidence layers.
The English commentary accompanies the preserved Chinese record. Quoted historical wording and unidentified characters are retained; candidate readings remain provisional.
Working tags
Reign era · Old Zhuang characters · lu_huangju_1918 · Juxtaposed ritual elements
Names and recorded roles
Lu Huangju (陆黄聚), with 流記 (liu ji); the role formula remains as recorded.
Date as written
Khải Định year 3, wuwu (戊午), first third of the fifth month; copying initiated / recorded (启定三岁次戊午年五月上旬日立抄).
Dating candidates in the August edition
1918.
Dating rationale
Khải Định year 3 and wuwu agree, yielding 1918. The original also records copying in the first third of the fifth month. The researcher has confirmed that entries A10 and A11 were copied by Lu Huangju at the same time, although their contents differ.
Confidence in the August edition
High.
Place formula as written
Not found in the available record.
Historical geography and its limits
The available record contains no place names suitable for reconstructing an administrative hierarchy. Provenance is not inferred from the style of the contents.
Textual features
Numerous Old Zhuang and variant characters; religious sections unfamiliar to the researcher. The ‘八圣母都仙’ section repeatedly uses formulas such as ‘腾大一/二/三圣母都仙’, alongside Eight Immortals' names including Han Zhongli, Zhang Guolao, and Lü Dongbin. Some name forms are nonstandard, and some characters remain unidentified.
Analysis in the August edition
Entries A10 and A11 were copied by the same practitioner, Lu Huangju, at the same time but have different contents. This supports expanding the unit of analysis from isolated characters or single volumes to a practitioner's group of texts; it is not an inference based merely on seals or custody. A10 is particularly distinctive: Old Zhuang characters, variants, and religious sections unfamiliar to the researcher coexist. The whole volume should not be classified in advance as exclusively Daoist; some sections may belong to more traditional Zhuang Mo ritual traditions. In ‘八圣母都仙’, familiar Eight Immortals' names such as Han Zhongli, Zhang Guolao, and Lü Dongbin are embedded in repeated ‘圣母都仙’ formulas, with nonstandard names and unidentified characters. The minimum interpretation is that a familiar divine genealogy is relabelled and reorganized in local ritual writing. Whether ‘Holy Mother’ modifies individual deities, ritual units, or chanting formulas requires line-by-line study of Zhuang syntax, parallel passages, and ritual performance.
Evidence limits and unresolved readings
Keep the full transcription and unidentified characters unchanged. The Eight Immortals' names occur within repeated ‘圣母都仙’ formulas, but this does not establish that male deities became female in grammar or belief. Nor does it establish an exclusively Daoist book or a complete system of religious ‘fusion’. Zhuang syntax, passage function, and possible affiliation with Mo traditions remain to be checked.
Original working transcription · Chinese source
Retained verbatim for comparison. This is the researcher’s transcription, not a verified edition of the complete manuscript.
正本送小儿沃化巫送通用: 陆黄聚流记，启定三岁次戊午年五月上旬日立抄；有非常多的壮文和异体字，是非常诡谲的一本书，有许多我不熟悉也没见过的宗教篇目，甚至不一定全是道教，可能有很传统的壮族麽教篇目;也有一篇比较在壮族古籍里面不大常见的：“八圣母都仙”，里面有很常见的八仙过海里面的八仙，但是都很少把他们的名字写对：张果老，吕洞宾等等，有意思的是，他们名字前面都以圣母为名，是这样写道（我把繁体字都简化了，以及壮文或做壮语发音的我不知道 留出原样）：腾大一圣母都仙；汉钟离幼恨；元民真祖法；各幼各礼“”（一个左右结构的无法识别字，左右）；腾大二圣母都仙；张果老幼恨；礼受道乞仙；千年民乞帝；万代民乞仙；正贫仙立利；地圣母礼“”（左右结构，同上的无法识别字）；衙（可能是别的字）圣母礼汉；腾大三圣母都仙；吕洞宾幼恨；然后一直下去
Source: 壮族古籍喃字与越南关联资料整理 · 77条研究版 · 纠正版 · 20260820 · 20 August 2026 · Boge Xiao.
All 77 research entries