# Chinese Life in the Tibetan Foothills/Book 5/Precinct or Local God

​Precinct or Local God (土地神), T'u ti shên.
Pên chai (本宅) or Chia shên (家神) t'u ti, the domestic precinct god; whose shrine is situated at the foot of the heaven and earth tablet. His two servants are Chao ts'ai (招財) t'ung tzŭ and Chin pao (進寳) lang chün, a pair of youths who gather wealth. He is styled the Lord of the family and also the old man t'u ti. In Ssŭch'uan the 7th of the 7th moon is his birthday, and his worship is conducted inside the house. He is said to have originated in the Yuan dynasty at which time a chia ta-tzu (家搭子) or Mongol is said to have been billeted in each family; a conspiracy was formed and on the 30th of the 12th moon they were all killed. Afterwards the houses were haunted, and to pacify the spirits the slaughtered Mongol was made into the precinct god of the domestic altar, his duty being to keep away evil from the house. He is said to be a dwarf, and if on the 7th of the 7th moon there should be a rise in the river that is spoken of as chang ai tzŭ shui (漲矮子水) or the dwarf's flood, and it is regarded as a lucky omen.
Miao mên or Shan Mên t'u ti. The local god of the temple door. The following scrolls indicate what this idol expects: 進門先拜我，登殿莫欺吾. In entering first worship me. In ascending the altar don't deceive me.
​Ch‘êng mên t‘u ti, the precinct god of the city gate, is the deputy of the city god and one is placed at each city gate.
Ya shên t‘u ti, the precinct god of the yamen. This shrine is usually inside the yamen and is patronized by the yamen runners and other public servants.
Chien ch‘a (監察) t‘u ti, the precinct god of the judgement hall. This idol is buried or covered with a flat stone in the centre of the first pavilion of the government office; the idea is that the idol is there to listen to the evidence given and the judgement pronounced.
Yang miao t‘u ti or Ching sui fu jên, the precinct god of crops, looks after the growth of the grain; if caterpillars or other pests attack it, he goes to the rescue. The shrines are very common all over the country. The scrolls on his shrine are often thus: 作一方之保障，佑四境以平安. The protector of whole district; keeping the four boundaries in place. If he fails in his duty it is not uncommon to see this idol beheaded, his shrine roofless and the headless body exposed to the weather as a punishment for his neglect. If the vegetable gardens are robbed he is blamed for it, or if slugs or moles eat the crops. Travellers suffering from sore feet or sore back put stones in front of these shrines all along the way, believing that they will get better for so doing.
Kao shan or Shan shên t‘u ti, the precinct god of the hills who protects people from wild beasts.
Wu chin t‘u ti, the precinct god of mines. He governs the five metals, viz., gold, silver, brass, iron, coal; the shrine is near the entrance to the mine.
Ho chieh (闔街) t‘u ti; the precinct god of the street. His shrine may be at the end or in the middle of the street.
Ch‘iao liang or Ch‘iao t‘ou t‘u ti, the precinct god of bridges; if the bridge has a roof over it, the first name is used and the shrine is situated at the centre of the bridge; otherwise the shrine will be found at either end and the second name is used to designate it.
Yao mên t‘u ti, the precinct god of the kiln; all lime, brick and tile kilns have this shrine at the entrance.
​Têng kan (燈杆) t‘u ti, the lamp-pole precinct god. At the New Year season, from the 7th to the 15th of the first moon, a pole is fastened to the top of a high tree near the house and a lantern hung out at night. Sometimes a pole is set up by itself and the lamp raised every night of the year; this is mostly in connection with temples and ancestral halls, but in both cases the idea is the same; first, to scatter the orphan and wandering spirits; second, it is a prayer to the Pearly Emperor for peace and plenty throughout the land.