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have only to imagine the reception accorded us. ... The room was soon packed and a large crowd stood in front of the door. Instead of continued preaching we tried to grasp the real state of affairs. Real good work was done by the Helper. Not a few had a clear idea of the Gospel message, while all were evidently wearied of idol worship. They seemed ripe for decisive action. Being told that the
Military Mandarin declared that they must continue idolatry as being a token of subjection to China. I rode up to the encampment – had an interview and got a gracious reception. Whatever was said or done in the past, it was all right now. Soldiers began to praise our mission ..... There was only one opinion and the Official wished me “Peace”. I galloped back and asked all who were for the True God to clean their houses of idols and take a decided stand. – A council was held at dark in an open space, it turned out to be a boisterous one. The chiefs were declaiming aloud in their native tongue. I stepped into their midst – and asked an explanation – asked if there was difference of opinion? An answer came quickly, the five villages were unanimous to a man. Every man, woman and child wished to worship One God the Creator of all. They were noisy because giving vent to their indignation for having served idols for so long. – Another important transaction was executed – a temple for idols built by themselves at a cost of $ 2000 was handed over for chapel service the all retired and the tumult abated. The following was a joyous day; no one went to work – The Head men joined our party (after invitation) and ordered four boys to carry 8 baskets one on each end of a pole. Then we went from village to village and house to house until the idolatrous paraphernalia all were put into the baskets and carried to a yard near our Preaching room and temple. – There was large Pile of mock money – idols – incense sticks, flags &c &c --- a great crowd assembled and several vied with each other in kindling it – many showed their contempt for the dirty, dusty, greasy old idols and all were jubilant over the work. ... Nearly five hundred idolaters cleaned their houses of idols in our presence.
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Whenever a tribe submits, the first thing is to shave the head in token of allegiance, and then temples, idols and tablets are introduced. …. Idolatry does not suit the average Pe-po-hoan, and it is only of necessity that he submits to even the formal observance of its rites and ceremonies. It is political rather than religious, and to the large majority it is meaningless, except as a reminder of their enslavement to an alien race” It is in this context that the rapid, mass conversion of almost one-half of the
Kavalan people in the early 1880s can be understood. It was not a colonial fraud enforced upon devout practitioners of traditional Chinese folk religion, or destruction of indigenous people's traditional religion but an indigenous revitalization movement - a collective symbolic act of resistance to the dispossession they suffered under the Chinese settlers. Mackay was clearly astounded by the response of the Kavalan to his evangelism, so different from the process of conversion in the rest of north Taiwan.
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subjects of the Ch’ing, which therefore did not recognize
Kuvalan title to unclaimed land. Han migration to the isolated I-lan plain in the early nineteenth century began suddenly and on a large scale. Thus, the Kuvalan did not have an opportunity to adapt gradually to the consequences of Han settlement ... The Kuvalan were totally unprepared for the onslaught of Chinese settlers that saw the Han population of I-lan grow to nearly 40,000 by 1810. ... it was too little too late, for the Kuvalan were unable to adapt to such rapid change. They lacked the sophistication and institutional position necessary to see their rights enforced against unscrupulous Han. Impoverished Kuvalan, who were poor farmers, alienated their lands for ready cash. By the end of the nineteenth century, the Kuvalan population had declined by approximately 70 percent, and many were migrating to Hua-lien.
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undergoing large scale forced emigration ... With the changes in their social and economic life, the traditional religion of the
Kavalan people also underwent huge changes. Mackay observed that the faith of the Kavalan people was “at the present time a potpourri of Confucian morality, Buddhistic idolatry, and Tauistic demonolatry”, which is to say the Taiwanese folk religion of that time. But Mackay also saw that the in fact the Kavalan people still “simultaneously” preserved their traditions “nature worship” and “relics of superstition”. Mackay wrote that the traditional religious life of the Kavalan “had no temple, idol or priest.
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scattered, and they had to begin life again in the waste jungle. And, very often, when they had succeeded in reclaiming land to grow rice and vegetables enough to supply their meager wants, the greedy
Chinese would appear again, and, either by winning their confidence or by engaging them in dispute, would gain a foothold and in the end rob them of their lands. Being unable to read and being ignorant of the law, they are almost entirely at the mercy of their enemies. It sometimes makes one’s blood boil to see the iniquities practised upon these simple-minded creatures by Chinese officials, speculators and traders.
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283:...a little man, firm and active, of few words, unflinching courage, and one whose sound common sense is equalled only by his earnest devotion to the Master. During the first year of his stay at Tamsui, he began an educational and evangelistic training movement among the young men who came about him, and this has been greatly blessed throughout that northern part of the Island.
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At the girls’ school Kai Ah-hun was matron and instructor in traditional weaving and sewing. She was married to a
Kavalan pastor. Her work was outstanding, so much so that Mackay brought an entire Kavalan bridal assemblage made by her to Canada in 1893. We know this because he had a photograph of her
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The removal of idols and ancestral tablets by new
Christians in Taiwan was usually a discreet individual decision. A typical reference (among many in Mackay's diary) to people removing idols, is in a letter of April 11, 1884: “An old Chinaman and his wife cleansed their house of idols last Saturday
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Originally the Pe-po-hoan were nature worshippers, like the savages in the mountains …. But all this was changed when they bowed their necks to the yoke of civilization. Their conquerors forced upon them not only the cue and their style of dress, but also the whole paraphernalia of
Chinese idolatry.
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The fate of the aboriginal
Kuvalan of the I-lan plain on Taiwan's north-east coast provides a sharp contrast to that of the plains aborigines on the western coastal plain. Government administration was not extended to the I-lan plain before the nineteenth century, and the Kuvalan were not taxpaying
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As part of his teaching Mackay created a museum in his Tamsui home. Its collections of items from both
Chinese and Indigenous cultures of Taiwan, and specimens of geology, flora and fauna was constantly replentished by donations from local people. Many items collected by Mackay are today housed at
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Among the ten Plains Indigenous groups (Ping-pu 平埔) who occupied the entire western half of Taiwan, only the Kavalan have continued as an organized community, still using their own language, in their exilic home on the northern coast of Hualien County. In the last decade a group of women weavers
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About dark we entered Ka-le-oan (the Pin-po-hoan settlement I longed to visit for upwards of a dozen years). We found the cook , who turned out Preacher, in a small grass covered bamboo dwelling which had been erected for him. As they had been sending letters and visiting for such a long time you
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Similar to other indigenous groups in northern Taiwan, the Kavalan has a patronymic name system, rather than surnames. When they came under Chinese rule they were assigned Chinese names and surnames. By the mid-1880s some Kavalan had adopted Mackay's Taiwanese surname “Kai” 偕 as their own. This
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I sent a telegram some time ago to say that 1000 were asking Christian instruction. I state below the mark now when I declare that upwards of 2000 (two thousand) have thrown idols away and wish to follow the Lord of Hosts. .... In a village with upwards of 200 every soul wants to be Christian –
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I am here about 4 days journey from Tamsui -on the east side of the Island with the Pacific dashing this shore. There are 36 villages of Pe-po-hoan (civilized aborigines) in this District. Fully one thousand (1000) have thrown away their idols and wish to be taught Christianity. .... I dried my
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There were at one time thirty-six thriving villages in the Kap-tsu-lan plain. The Chinese settlers came in, enterprising, aggressive, and not overly scrupulous, and little by little the weaker went to the wall. The Pe-po-hoan were crowded out of the cultivated land, many of their villages were
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Anthony Wallace developed the idea of “revitalization movement” in his study of the Handsome Lake movement in the Seneca of New York, “to denote any conscious, organized effort by members of a society to construct a more satisfying culture. Since many revitalization movements are religious, the
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piece by William Butt, was performed March 21–31, 2018 at Thistle Theatre in Embro, Ontario, Canada. The stage director was Edward Daranyi and music director was Daniel Van Winden. Embro, hometown of the author, is located in Zorra Township where George Mackay was born and raised. Cast and crew
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In 1882 “Oxford College” (for men) was opened in Tamsui and a year later the Girls School. Soon both schools had Kavalan students. In 1884 John Jamieson reported in a letter to the Foreign Mission Committee (June 30, 1884) that “The girls have made excellent progress during their four months of
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The second reference to communal idol burning is September 8–9, 1890, when Mackay, accompanied by Koa-kau and Tan-he travelled by boat to visit Kavalan people who had settled in Ka-le-oan (嘉禮宛) north of Hualien City(花蓮港). His letter to the Foreign Missionary Society (September 12) presents in
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Indigenous historian Chan Su-chuan 詹素娟 ，describes the “extremely difficult situation” confronting the Kavalan in the 1880s: “The period when Mackay entered Ilan was exactly the period in the late 19th century when traditional Kavalan society was facing shocks from an external power and was
317:(噶瑪蘭) heard Mackay's preaching 1880s was a revitalization movement combining the egalitarian and salvific ideas of Mackay's Presbyterianism and their own resistance to the land loss, cultural collapse and humiliating poverty brought by Chinese invasion of their homeland in the 19th century.
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The revitalization movement in the form of communal removal of Chinese idols proceeded even without the presence of Mackay, who was amazed at what he saw happening. In a letter addressed “To the Presbyterian Church in Canada from Halifax to Manitoba” (June 5, 1883) he wrote:
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detail the process of community decision making, the political symbolism of having idols, negotiating with the Chinese authorities for their consent to remove idols, and the celebratory nature of the burning, followed by a ritual celebrating the new communitas.
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concept of revitalization becomes central to the analysis of the development of new religions”. He argued that “when the misery of poverty and degradation is combined with a hope of moral and material salvation, the resulting mixture is explosive.” (1969:239).
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But in the Kavalan mission Mackay reports two instances of mass enthusiasm (another expression of a revitalization movement) expressed in communal removal and burning of Chinese household idols. The first is reported in letters of March 30 and June 5, 1883:
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While the mission among the Kavalan was only one part of Mackay's 30-year life in Taiwan, it illustrates the unintended yet long lasting impact of Mackay's work, and helps explain why even after 150 years he is so celebrated in Taiwan's history.
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Accompanied by his students, who were to become pastors of the churches founded, Mackay itinerated all across northern Taiwan. They founded 60 churches. Churches planted in north Taiwan by Mackay later became part of the Northern
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taken wearing the very clothes that are now in the Royal Ontario Museum. The Kavalan bridal attire is the only complete set of Kavalan clothes in the world, rightfully considered a national treasure of Taiwan.
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drew inspiration from the events of the missionary's life and took more than five years to produce. Over a hundred singers and production crew were engaged for the project from Europe, Asia, and North America.
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study. Most of them can read the Colloquial language as well as write a fair hand. ... Most of the students have left for their homes and Dr. Mackay will accompany the girls on their homeward journey. “
429:(the leader is surnamed Kai 偕) have been reviving traditional weaving. They hope to visit the Mackay Collection at the Royal Ontario Museum to study the textiles that came from Kai Ah-hun in 1893.
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All references to a letter with a date are from North Formosa Mission Reports:G.L Mackay's Life in North Formosa. Chen Kuan-chou & Louise Gamble (eds.), Taipei: Ming Jiaw Publishing, 2012.
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imposed on Chinese immigrants to Canada. As moderator of the Presbyterian church, he broke precedent to speak in favor of a resolution opposing this tax, saying it was unjust and racist.
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in northern Scotland, who arrived in Zorra in 1830. The Zorra pioneers were Evangelical Presbyterians, for whom their church, led by lay elders, was the centre of their collective life.
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on 2 June 1901 in Tamsui. He was interred in Tamsui, Taiwan, in a small cemetery in the eastern corner of the Tamkang Middle School campus. His son was interred adjacent to him.
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every house cleansed of idols. Another village with nearly 300 not very far away came out as a body, men, women and children and already sing our sweet hymns long in the night.
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Museum (Tamsui, Taiwan). James Rohrer, missionary historian, states that Mackay, "allowed himself to truly encounter and to be transformed by the people he sought to serve."
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of the Presbyterian Church in Canada, the highest elected position in the church. He spent the following Moderatoral year travelling across Canada, as well as writing
667:, built in 1912 to replace the smaller Mackay Hospital he started in Tamsui in 1882. Many artefacts collected by Mackay today form part of the collections at the
504:. A number of young people in the county were inspired to follow Mackay's example and entered into missionary service with a number of Christian denominations.
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set out in 2002 to create an opera whose subject was drawn from Taiwan's history. In 2008 Taiwan's government invested in the project: the world's first-ever
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clothes before fires made of idolatrous paper, idols &c. I employed 3 men to carry other idols back to Tamsui . I never passed through such an experience.
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Wallace, Anthony F.C. 1956 Revitalization Movements. American Anthropologist 58:264-281 1969 The Death and Rebirth of the Seneca. New York: Vintage Books
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of his own people, the Highland refugees from the Sutherland Clearances, who were burnt out of their cottages by officials clearing the land for sheep:
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In 1871, Mackay became the first foreign missionary to be commissioned by the Canada Presbyterian Church (predecessor of both the
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496:, where monies were raised to start Oxford College in Taiwan, which would be the basis for two later educational institutions,
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institutions. In Mackay's days Princeton and Edinburgh were important centres of advocacy and training for foreign missions.
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Aborigines Saved Yet Again: Settler Nationalism and Hero Narratives in a 2001 Exhibition of Taiwan Aboriginal Artefacts
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George Leslie Mackay was born on March 21, 1844, the youngest of six children to a pioneering Scottish family in
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Tourism Oxford, (Oxford County, Ontario, Canada) Colourful Characters; Rev. George Leslie Mackay 1844-1901.
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236:, northern Formosa in 1872, which remained his home until his death in 1901. Starting with an itinerant
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1038:詹素娟 2001，〈馬偕宣教與噶瑪蘭的族群空間〉，收於許功明編，《馬偕博士收藏臺灣原住民文物──沉寂百年的海外遺珍》，頁26-33。臺北︰順益臺灣原住民博物館。My English translation.
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Mackay was angered at the plight of the Kavalan. He must have seen in their crisis a reflection of the
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329:, anthropologist John Shepherd traces the disaster that fell on the Kavalan in the 19th century:
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952:"In the COVID-19 fight, let's channel the spirit of Rev. George Mackay, a Canadian hero of Taiwan"
1303:" by Mark Munsterhjelm, MA Thesis, Indigenous Governance Program, University of Victoria, Canada.
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927:"Biography – MACKAY, GEORGE LESLIE – Volume XIII (1901-1910) – Dictionary of Canadian Biography"
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period Mackay's life has been celebrated by advocates of a distinctive Taiwanese identity and
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he and his collaborators developed for writing Taiwan's Hokkien language is still in use.
111:. Mackay is among the best known and most influential Westerners to have lived in Taiwan.
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consisted of local volunteers working alongside professionals from Stratford, Ontario.
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Mackay was honoured during his two furloughs home by the Canadian Church. In 1880,
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ancestry, trace their surname '偕' ('Kai' or 'Kay') to their family's conversion to
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when I was in the country. These idols &c. are now with my large collection.”
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separate from colonial narratives brought by Japan and China. The system of
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He was aware of the political context of Kavalan adoption of Chinese idols:
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On 30 June 2004, a large bust statue of Mackay was dedicated outside the
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The Black-Bearded Barbarian: the life of George Leslie Mackay of Formosa
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of Taiwan. It provides a valuable source document for understanding the
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Original building of the Oxford University College founded by Mackay in
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W.A Mackay (1901)Zorra Boys at Home and Abroad. Toronto:William Briggs
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451:. Some families in Taiwan today, particularly of lowland-aboriginal
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261:), a native Taiwanese woman. The marriage produced three children:
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Statecraft and Political Economy on the Taiwan Frontier, 1600-1800
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Statecraft and Political Economy on the Taiwan Frontier, 1600–1800
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The First Taiwanese Opera "Mackay: The Black Bearded Bible Man"
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W.A Mackay (1899) Pioneer Life in Zorra. Toronto:William Briggs
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139:. His family was part of the Zorra Pioneers, refugees from the
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202:, the school administers a museum devoted to Mackay artifacts.
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In November 2006, a Canadian television documentary titled
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1228:. Edinburgh and London: Oliphant, Anderson and Ferrier.
809:) as Mackay's wife Tiuⁿ Chhang-miâ, and Choi Seung-Jin (
719:. The event was also attended by representatives of the
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841:"Kai the Barbarian: the George Leslie Mackay Story", a
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Visit to Kavalan settlement in Hualien – September 1890
99:. He was the first Presbyterian missionary to northern
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had its world premier on 27 November 2008 at Taiwan's
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From Far Formosa: the island, its people and missions
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From Far Formosa: the island, its people and missions
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From Far Formosa: the island, its people and missions
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and ran through 30 November. The large cast featured
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From Far Formosa: the island, its people and missions
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surname is still common among Kavalan people today.
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As the first Presbyterian missionary to Taiwan, ...
631:of the people of Taiwan during Mackay's lifetime.
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651:Mackay's Oxford College (牛津學堂) is today known as
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1559:
1325:To Taiwan With The Gospel - George Leslie Mackay
1118:"台灣光華雜誌 Taiwan Panorama - 國際化,雙語編排,文化整合,全球華人的雜誌"
870:, Canadian Presbyterian missionary to Qing China
16:First Presbyterian missionary to northern Taiwan
1208:. New York: F. H. Revell Co. (published 1896).
1116:國際化,雙語編排,文化整合,全球華人的雜誌, 台灣光華雜誌 Taiwan Panorama.
1062:. New York: F. H. Revell Co. (published 1896).
884:Mackay Medicine, Nursing and Management College
232:to southern Formosa (1865), Mackay arrived at
92:; 21 March 1844 – 2 June 1901) was a Canadian
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1151:International Bulletin of Missionary Research
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52:. Consider transferring direct quotations to
1130:: CS1 maint: multiple names: authors list (
1026:. Stanford University Press. Pages 358-359.
711:in attendance included representatives from
623:is considered an important early missionary
214:), arriving in Taiwan on December 29, 1871.
864:, English Presbyterian missionary to Taiwan
492:. Before departing in 1881, he returned to
402:Mackay letter to Wardrope Oct. 16th 1890:
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972:
817:, Mackay's first disciple and follower in
547:and memoir of his missionary experiences.
19:For other people named George Mackay, see
436:In 1896, after the 1895 establishment of
412:Other results of Mackay's Kavalan Mission
1288:Reverend George Leslie Mackay, 1844-1901
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1588:Deaths from esophageal cancer in Taiwan
1317:Dictionary of Canadian Biography Online
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1578:Princeton Theological Seminary alumni
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991:. London: Marshall Brothers. p.
736:The Black Bearded Barbarian of Taiwan
43:too many or overly lengthy quotations
1224:(1900) . Macdonald, James A. (ed.).
1147:"The Legacy of George Leslie Mackay"
1090:Stainton, Michael (1 January 2007).
949:
827:National Symphony Orchestra (Taiwan)
825:, a native of Taipei, conducted the
738:was aired. It was broadcast in both
181:
25:
1598:Presbyterian missionaries in Taiwan
791:Mackay: The Black-Bearded Bible Man
780:Mackay: The Black-Bearded Bible Man
251:fluently and married "Minnie" Tiu (
13:
1613:People from Oxford County, Ontario
1603:Canadian Presbyterian missionaries
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836:
805:) as George Mackay, Chen Mei-Lin (
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14:
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1269:National Theater and Concert Hall
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565:in his lifetime, he would die of
550:In 1894 he spoke out against the
300:Social impact of Mackay's mission
279:, a contemporary missionary, as:
275:Mackay was described by the Rev.
1583:Alumni of New College, Edinburgh
1387:
1361:Christian missionaries in Taiwan
30:
1593:Canadian Presbyterian ministers
1546:(* = Latter-day Saints Church)
1457:Francisco Fernández de Capillas
1145:Rohrer, James M (Oct 1, 2010).
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833:directed the stage production.
440:in Taiwan, Mackay met with the
364:
257:
1608:Canadian expatriates in Taiwan
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1032:
1022:Shepherd, John Robert (1993).
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950:Chen, Jin-Ling (10 May 2022).
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557:Although Mackay suffered from
321:Destruction of Kavalan Society
252:
227:Presbyterian Church of England
160:Princeton Theological Seminary
21:George Mackay (disambiguation)
1:
1502:James Laidlaw Maxwell, Junior
1290:" from Ontario Heritage Trust
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721:Presbyterian Church in Canada
717:Presbyterian Church in Taiwan
294:Presbyterian Church in Taiwan
208:Presbyterian Church in Canada
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109:Canadian Presbyterian Mission
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7:
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445:Governor-General of Formosa
10:
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1234:2027/miun.ajl0516.0001.001
1163:10.1177/239693931003400407
639:(Ontario, Canada) and the
217:After consulting with Dr.
18:
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1469:
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1403:
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858:(born 1915), his grandson
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325:In his monumental study,
1092:"Relieving human misery"
874:Mackay Memorial Hospital
758:
665:Mackay Memorial Hospital
607:historical understanding
474:awarded him an honorary
305:Revitalization Movements
247:Mackay learned to speak
50:summarize the quotations
725:United Church of Canada
313:What resulted when the
212:United Church of Canada
1379:Christianity in Taiwan
1280:by Marian Keith, from
879:Mackay Medical College
707:. The delegation from
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671:(Ontario, Canada) and
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438:Japanese colonial rule
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168:New College, Edinburgh
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1497:James Laidlaw Maxwell
988:Sketches from Formosa
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659:hospital in downtown
585:displays the text of
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535:, Mackay was elected
523:In June 1894, at the
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386:
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281:
271:George William Mackay
240:practice amongst the
219:James Laidlaw Maxwell
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141:Sutherland Clearances
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1492:George Leslie Mackay
1267:, in the website of
868:James Mellon Menzies
729:Dr. John Ross Mackay
679:Visual art and media
669:Royal Ontario Museum
655:. The major private
637:Royal Ontario Museum
249:vernacular Taiwanese
107:), serving with the
86:George Leslie Mackay
1294:Aletheia University
1200:Macdonald, James A.
1096:Presbyterian Record
1054:Macdonald, James A.
889:Aletheia University
713:Aletheia University
687:Mackay monument in
673:Aletheia University
653:Aletheia University
641:Aletheia University
629:culture and customs
601:In Taiwan's modern
583:Aletheia University
511:Mackay monument in
498:Aletheia University
200:Aletheia University
131:, Canada West (now
1374:Religion in Taiwan
1263:2012-02-14 at the
956:The Globe and Mail
799:Thomas Meglioranza
705:Woodstock, Ontario
697:
693:Woodstock, Ontario
675:(Tamsui, Taiwan).
599:
521:
483:George Monro Grant
476:Doctor of Divinity
268:Bella "Koa" Mackay
242:lowland aborigines
204:
83:
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1551:
1465:
1464:
1441:Jacobus Vertrecht
1431:Gilbertus Happart
1426:Antonius Hambroek
1315:Biography at the
1282:Project Gutenberg
1222:Mackay, George L.
1196:Mackay, George L.
1050:Mackay, George L.
1028:Google Books link
983:Campbell, William
746:as part of their
472:Kingston, Ontario
344:collective memory
265:Mary "Tan" Mackay
182:Mission to Taiwan
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1482:William Campbell
1411:George Candidius
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765:Gordon S.W. Chin
748:Signature Series
621:From Far Formosa
525:General Assembly
490:Sandford Fleming
277:William Campbell
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767:and librettist
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502:Taiwan Seminary
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1397:17th century
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1174:. Retrieved
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831:Lukas Hemleb
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198:. Now named
176:Presbyterian
166:(1870), and
152:Knox College
150:training at
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94:Presbyterian
89:
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63:
48:Please help
40:
1573:1901 deaths
1568:1844 births
1518:H. A. Baker
961:14 February
776:grand opera
769:Joyce Chiou
703:offices in
625:ethnography
545:ethnography
527:meeting in
459:by Mackay.
148:theological
88:(偕瑞理 or 馬偕
1562:Categories
1534:Chad Lewis
1511:Since 1945
1367:Background
936:2021-07-21
895:References
603:democratic
559:meningitis
487:Chancellor
230:missionary
115:Early life
97:missionary
58:Wikisource
1470:1850–1945
1242:607730510
1214:855518794
1171:149132242
1068:855518794
782:. Chin's
773:Taiwanese
763:Composer
663:is named
657:Christian
647:Community
619:Mackay's
595:Taiwanese
537:Moderator
480:Principal
238:dentistry
54:Wikiquote
41:contains
1271:, Taipei
1261:Archived
1198:(1895).
1176:25 March
1126:cite web
1101:23 March
1052:(1895).
1001:7051071M
985:(1915).
850:See also
803:baritone
740:Mandarin
715:and the
611:phonetic
591:Mandarin
589:9.10 in
587:Proverbs
552:head tax
529:St. John
442:Japanese
210:and the
172:Scotland
1450:Spanish
1202:(ed.).
1056:(ed.).
807:soprano
563:malaria
453:Kavalan
221:Sr., a
162:in the
156:Toronto
133:Ontario
105:Formosa
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819:Taiwan
744:OMNI 2
723:, the
709:Taiwan
689:Canada
661:Taipei
573:Legacy
517:Tamsui
513:Taiwan
464:Canada
234:Tamsui
196:Taiwan
192:Tamsui
174:, all
137:Canada
103:(then
101:Taiwan
90:Má-kai
81:Mackay
1404:Dutch
1167:S2CID
813:) as
811:tenor
784:opera
759:Opera
290:Synod
121:Embro
1238:OCLC
1210:OCLC
1178:2014
1132:link
1103:2014
1064:OCLC
963:2023
635:the
561:and
500:and
485:and
1230:hdl
1159:doi
993:153
691:at
515:at
470:in
462:In
253:張聰明
170:in
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