# Chinese Life in the Tibetan Foothills/Book 5/Idolatrous Festivals

Idolatrous Festivals (神會), shên hui.
The 輔德大王 or 城隍, Chêng Huang, the city god, is believed to be an exact counterpart of the civil official. His jurisdiction extends over all the spirit world, and his shrine is a miniature yamen; many people go to it to protest their innocency. The ridiculous side in idolatry may be seen in the temple of the city god, for here we find his wife, his son and heir, his bedroom and bedding and toilet requisites; the priest spreads out the bedding at night and folds it up in the morning. The city god's wife is styled niang niang which is a title given to an empress and much superior to t‘ai t‘ai which is the style used for the civil official's wife. On entering this temple, on the right hand is to be found the p‘an kuan (判官) or decider of fates in Hades, while on the opposite side is hsiao kuei (小鬼) who is head thief-catcher or ling pan (領班). Standing at the side in front are found the kên pan or lackeys, who are at his beck and call; while further down at the entrance are the hou pan (吼班) or callers who go in front of the official; also in the temple court is to be found the precinct god of the yamen, Ch‘êng huang t‘u ti. This idol is worshipped by yamen people in general, while close by are the famous yamen runners, Ch‘in San (秦三) and Wu Ssŭ (吳泗). Ch‘in San is said to belong to the T‘ang dynasty, Wu Ssŭ to Hsü Chên chün 許眞君; these are worshipped by yamen runners before embarking upon a difficult case. The chicken-footed god is a conspicuous idol, with black body and tongue hanging out; by his side are his wife and family. When yamen runners ​wanted to apprehend any one, they used to make vows to this hideous image and put opium on its mouth. The ti fang shên or local deity, who corresponds to the headman in the country, is close by; this deity knows where every demon resides. His body is white and, like the chicken-footed god, he has a wife and family around him and is worshipped by the yamen runners. In this temple there is also that unseemly idol known as Ho ho wu ch‘ang (赫赫無常), to frighten people into remembering that their days on earth are uncertain, and if they do not repent their end will be destruction. In Kwan Hsien city temple there is a stone city god, which was dug up somewhere in the country; when it was brought to the city the magistrate refused to admit it, saying, as in each city there was only one magistrate, so likewise only one city god could be tolerated, but after a time it was admitted and placed in a corner of the temple. In the lower courts of the city god temple are the ten Buddhist hells, presided over by the shih tien nien wang (十殿閻王) or ten kings of Hades. These are supposed to give a history of the soul’s travail from death till transmigration takes place. These are as follows:
秦廣王. The first of the ten hells, where the spirit goes at death. Here the records of lives are kept; if the individual is very good a pass is given into the Western paradise; if very bad, he is cast into the lowest abyss for ever; if he needs purging he is sent to the other nine kings of Hades and put through their sufferings and terrors till transmigration is reached. The pains in this ﬁrst hell are hunger and thirst, and there is a mirror to show up the shortcomings of each person.
楚江王. In this court the unﬁlial have their limbs cut off or are sawn asunder. There are here sixteen minor places of punishment, among which are the black sand cloud hell, manure hell, impaled on pikes hell, hunger and thirst hell, burning thirst, blood hell, axe hell, grindstone hell, weigh up hell, chicken hell (where chickens peck their murderers), dust river hell, cut in pieces hell, double edged sword hell, fox and wolf hell, frost and ice hell. This hell is called the living hell.
​宋帝王. In this division of purgatory all have to pass over a bridge and many fall into the water; then there is the thousand knife hill, on which many fall and are impaled. There are sixteen minor places under this king; the following may be named. The salt hell, hemp rope and cangue hell, pierce ribs hell, scrape face hell, also extracting kidneys, liver, heart, eyes and skin alive hell; amputation of foot, finger and toe nails hell, suck blood hell, hang head downwards hell, break collar bone, break knee, etc. etc.
五官王. Here are to be found the oil caldron and fire pillar for adulterers. Under this king there are sixteen other hells, such as the slough hell, pikes, scalding, extracting marrow, crush bones, brush skin, nail skin, sit on needles, sear with hot iron, prick eyes, dust filling mouth, prick lips, pour medicine, slippery road and burying hells.
閻羅王. By the side of this king of Hades are placed two demons, one with a cow's and the other with a horse's head. Here is the cold ice, the sawing asunder and other sufferings, after which it is said that the wind of Hades flows on the broken and bruised spirits and makes them whole and ready for the next court.
卞城王. In this court is an iron bound city with no way out, and the tearing out of the tongues of those who have been liars. This is called the yelling hell.
泰山王. Here the god of thunder strikes some dead, while others are killed by heaping stones over them.
都市王. This is the dirty blood hell; many are ground on the grindstone; it is called the disturbed court and has sixteen minor places of punishment under it.
平等王. In this court those who have killed dogs are eaten by dogs, and those who have killed chickens are pecked by chickens, and those who have killed horses or oxen are tormented by them.
轉輪王. When the souls reach this stage they are given some soup, called mi hu t‘ang (迷昏湯), which makes them forget their former sorrows and existence, and they are sent forth again into the world in all kinds of different forms. This is what is known as the revolving wheel of transmigration of souls.
​The festival of the city god is the greatest event of the year in most cities, and generally extends over one month, when theatricals are acted in honour of the event; and probably many hundreds of taels squandered in every city. In many of the market towns on the Ch'eng tu plain, city gods' temples are still to be found, and the explanation is that these towns were formerly district cities with resident magistrates; they still keep their festivals on the old dates, which vary in almost every place. When the date approaches the residents and shopkeepers are visited by the heads of a society, and every house is asked to contribute to the expenses of the festival. The streets are decorated with coloured and embroidered cloth called p‘êng ts‘ai. A coolie wheels a barrow through the streets with a fire tub on which are burning the branches of the cedar tree or pai chih (柏枝) (these branches are widely used for disinfecting houses after disease). Following the wheelbarrow come the p‘an kuan and the t‘u ti; these go round on a tour of inspection to see that the streets are fit for the idol procession on the following day. This is spoken of as sao chieh, sweeping the streets.
Cho (捉) han lin, to seize the wild spirits. This is done by dressing a beggar as a demon, and placing him at a fixed point in the country. Certain persons dressed as runners of the city god go out and apprehend this person, put a chain round his neck and lead him into the city in triumph. Great crowds of people stand round to see this performance. The belief is that unless this is done trouble will break out at the theatricals during the month.
Ch‘êng huang ch‘u chia (城隍出駕), the city god goes for a ride. In front of this procession the following may be seen:
Ta chu (燭) hui, the big candle society, which provides a huge candle carried in front of the idol.
Ta hsiang (香) hui, the big incense society, which provides a large stick of incense to be carried between two men in the procession.
Yin ch‘ai (陰差) hui, for providing runners, or men dressed as demons, to go before the idol. Those who act ​these parts are often people who have made a vow at the shrine. Among them are those who wear chains, or the cangue, or hang lamps on their flesh, or carry incense; some are dressed as the celestials of the eight caves (八洞神仙); others as the deciders of fates in Hades (四值功曹) and still others who k‘o t‘ou at each step as they go.
Luan chia (鑾駕) hui, or imperial carriage society. This displays various pewter articles carried high on poles; such as a man's hand, a melon, official seals, hatchet, spear, etc. These are to show forth the glory of the idol.
Tuan hsiang p‘an (端香盤), to carry incense urns. The gentry and merchants dressed in their best clothing, wearing their official hats and high boots, walk in front of the idol, some carrying incense urns, others gold fishes or silver and other precious metals. The proper order in the procession is as follows: incense, flowers, lanterns, water, fruits, tea-leaves, cakes, precious stones, silver and pearls. These are all brought out as the people's offering to the city god.
The Lung têng hui, a dragon lantern society; Shih têng hui, the lion lantern society; Lung hu hui, the dragon tiger society; Chin hua hui, the gold flower society; Shih kung hui, the nourishment society, and many others join in the great throng, and thousands of people with sticks of incense in their hands follow in the idol procession. The celestials, personified by men, who come out with the city god, are as follows:
Lü Tung-pin (呂洞賓), a scholar of the T‘ang dynasty. He is worshipped by the sick, and carries a sword for defence. The eight celestials are said to represent male and female, old and young, rich and honourable, poor and destitute.
Han Chung-li (漢鍾離). This celestial carries a fan with which he fans the souls of the departed in Hades and restores them to life.
Lan Ts‘ai-ho (藍采和), said to be a woman, who carries a basket of flowers and assists florists.
​T‘ieh Kuai-li (鐵柺李), believed to have been a beggar who died and rose again from the dead; he carries a crutch and a melon and is said to assist physicians.
Ts‘ao Kuo-chu (曹國舅), said to have been a rich man; he wears official garments and hat, in his hands he carries castanets, and he is the patron of mummers and actors.
Chang Ko-lao (張果老), an old scholar who carries a bamboo pencil-case and ink pot and helps scholars to obtain a good style in writing.
Han Hsiang-tzŭ (韓相子), a youth who is said to have been the apprentice of Lü Tung-pin; he carries a flute and is the patron of musicians.
Ho Hsien-ku (何仙姑), a woman who stands on the floating petal of the lotus flower with a fly whip in her hand, and helps in house management.
Têng kan hui (燈竿會), lantern pole festival. The lanterns are of several kinds, such as san kuan têng, three lamps hung out at New Year time representing the Taoist trinity.
Wu ku têng, five lanterns lighted in a temporary building to represent the five kinds of grain and the desire for a good harvest.
Yen wo têng, wild goose lantern, a number of lanterns strung on a rope and hoisted high in the air to represent a flock of wild geese on the wing. In some places a pole is erected with cross poles every few feet on which lanterns are hung. These geese are believed to have the power of determining the seasons.
T‘ien têng, a sky lantern. This is a single lantern erected in a temple and on river sides, kept lighted all the year round and called wan nien têng, ten-thousand-year lantern.
Han lin têng, the orphan spirits' lantern. This is a lantern lighted in a building prepared for the purpose, especially to lighten the benighted spirits.
Yü huang hui (玉皇會), the birthday of the Pearly Emperor, the 9th of the first moon; the Buddhist devotees worship him and offer gifts on the shrine.
​Wen Ch'ang hui, the festival of the god of literature, who is now one of the patron idols of the secret society, owing to the Confucius Society being gradually amalgamated with the larger Society. This is held on the 2nd of the 2nd moon.
Kuan yin hui, the birthday of the Goddess of Mercy, held on the 19th of the 2nd moon.
Hua shin hui, the birthday of the god of flowers, who is said to be Wu Tsê-t'ien (武則天) of the T'ang dynasty. The date is the 2nd of the 2nd moon.
Lao chün hui, the birthday of the founder of the Taoist sect, who is said to have been born at the Ch'ing yang kung near Ch'engtu, where a great annual fair is held in honour of his birthday on the 15th of the 2nd moon. This is perhaps the most famous fair in the province, large numbers of people go to worship at the shrine of the Sage and also at that of his mother, which is next door, and at the shrine of the celestial Chang san fêng of the Ming dynasty. Li lao chün is made more famous by being reputed to be the ancestor of Li Ping of irrigation fame.
San p'o hui (三婆會), the Goddess of Mercy festival. This is san hsiao (三霄) or the Sung tzŭ Kuan Yin; this birthday falls on the 3rd of the 3rd moon.
T'ung tzŭ hui, the baby festival. This is often held on the same day as the last-named feast; the custom of ch'iang (搶) t'ung tzŭ, scrambling for small images, is still carried out with great gusto.
Fo tsu hui (佛祖會), the birthday of Buddha, held on the 8th of the 4th moon.
Lü tsu hui, the birthday of one of the celestials, the god of the sorcerer, those who manage the magic pen.
Tung huang hui, the birthday of Yo Fei, who became the god of the eastern peak. This is a Taoist festival and is held on the 28th of the 3rd moon.
Tan tao (單刀) hui, the birthday of Kuan ti, ancestor of the Secret Society; being a native of Shansi the people toward the north make much of this festival.
​Lang chung (閬中) hui, the birthday of Chang Fei. This is the day for butchers, soldiers, and archers, and falls on the 22nd of the 3rd moon.
Ts‘ai shên hui, the birthday of the god of wealth, the patron deity of the silversmiths, cash shops, and business men in general.
Yüeh wang hui, the birthday of the god of medicine, worshipped by doctors and medicine shop keepers. This falls on the 28th of the 4th moon.
Wang yeh hui, the boatmens' god festival. Said to be Yang Ssŭ wang (楊泗王), of the Sung dynasty. His title is Chên Chiang wang (鎮江王); the date is the 6th of the 6th moon. The festival is kept by boatmen, raftsmen and all who trade on the waterways.
Ling tsu hui, the festival of the witch, wizard and sorcerer, on the 16th of the 6th moon.
Yen ti hui, the birthday of the god of fire; in some cities a great procession parades the streets on this date.
Lu pan (魯班) hui, the birthday of Lu pan or the carpenters' god, said to have been the son of a statesman of Lu who lived in Ch‘ü fou (曲阜) about 500 B.C. He is said to have been clever at inventions and is now worshipped by carpenters, masons, hewers, sawyers, and carvers.
Lo (羅) tsu hui, the birthday of Lo tsu the barbers' god. On that day the barbers have one of their few holidays. It falls on the 13th of the 7th moon.
Ts‘ai lun hui, the birthday of the paper-makers' god, a general holiday for the paper factory employees.
Mêng t‘ien hui, the birthday of the pencil-makers' god. The workers have a holiday on this day.
San huang hui; this is the festival of the fortune tellers and quack doctors.
Hsuan yüan hui, festival of the tailors' god.
K‘ung Tzŭ hui, the birthday of Confucius. In schools the tablet of Confucius is worshipped. Chair-bearers also worship the sage because they believe that he invented the sedan chair.
​Ch‘i pao hui, the festival of the miners of gold, silver, brass, iron, pewter, coal and lime. This is a great feast; pigs are killed and crackers fired off in honour of the god of precious things.
Shan wang hui, the birthday of the god of the hills, worshipped by woodmen.
Ch‘ai wang hui, the wheelbarrowmens' festival. Ch‘ai was an ancient emperor who only ruled a few months. Barrowmen also worship Kuan ti who is said to have been a barrowman in youth.
Lao lang hui, the actors' festival.
Shuang ling hui, the yamen runners' festival. At this time the chicken-footed god and the local deity come out for an airing. This falls on the 4th of the 4th moon, and the yamen runners worship the above two deities who assist them in sifting out difficult cases.
Niu wang hui, the birthday of the ox king. The general holiday for oxen; few if any do any work on this day, the 1st of the 10th moon.
Ma wang hui, the birthday of the king of horses. Yamen runners and horse-fanciers make a good deal of this festival.
Tu K‘ang (杜康), the festival of the god of wine, worshipped by the distillers of alcohol; I Ti (儀狄), who lived about the time of Hsia Yü wang is said to have been the first famous Chinese brewer, and he was executed lest his art should be propagated among the people.
Ma t‘ou niang, the silk-worm god, worshipped by all who rear silk-worms.
Chien tu shên, the god of the professional gamblers. He is set on the table, in worship incense, candles and crackers are used, a chicken is killed and a bow made toward the table and the image.
Wên shên (瘟神), the god of pestilence. It is believed that he saw a demon poison the well, and jumped in and drowned himself to keep the people from drinking the water.
​Hsien nung shên, the farmers' god, said to be Chou Wên wang, the ancestor of Hou chi. Some people still write Hou chi hsien nung as a tablet and worship it.
T‘ai tzŭ, the actors' god. Said to be T‘ang Ming Huang, whose image is kept on a chair on the stage to keep the actors from laughing.
Chin ching (金精), the gold essence or silversmiths' god. The pure gold is believed to be a spirit.
Lu yü (陸羽), the tea growers' god. This was a personage belonging to the Sung dynasty who was able to grow good tea.
Ch‘i yu (蚩尤), the salt god festival, said to be Hsüan yuan. Tradition has it that he was the first rebel, and his blood became salt.
Jih yu shên, the rambling god of the day who is believed to have only one foot.
Yeh yu shên, the rambling god of the night, who is believed to have only one hand.
Chiang t‘ai kung, the fishermans' god, who is believed to be Chou Wên wang and the originator of idolatrous practices. Though a scholar, he fished till he was eighty years of age with a straight hook and rice as bait.