# Chinese Life in the Tibetan Foothills/Book 5/Chapter 1

BOOK V—IDOLATRY
CHAPTER I
Gods of Wealth (財神), Ts‘ai Shên
The god of wealth is a very important image in these parts, as the Chinese are exceedingly practical and their chief delight is to drive a good bargain; they revel in hairsplitting differences; a grin of satisfaction lights up the countenance when they are counting money and they may get black in the face with rage over a single cash worth of vegetables; a woman will disturb the whole street in order that the family night-soil may bring a few cash more. They have a system of banking and reckoning which goes down to the tenth of a brass cash; lending money for usury is a practice of long standing; the fixed official rate is two per cent, per month, but that rate is often surpassed and such exorbitant interest as forty cash per day for the loan of one thousand brass cash is often extorted. The pawn shops are well managed and the fixed official rate is 2½ per cent, per month. If a pawn shop is burned the owner is released from responsibility. In spring time many people put their winter clothing in the pawn shop as a place of safe keeping. The abacus is a very efficient instrument for reckoning, both speedy and accurate. The following are a few of the gods of wealth known in these parts:
Wên (文) ts‘ai shên, or t‘zŭ fu t‘ien kuan (賜福天官), the literary god of wealth; said to be Ko Tzŭ-i (郭子儀) of the Han dynasty, who is reputed to have had a hundred sons and a thousand grandsons living at the same time; he had ​also enormous family wealth. His image depicts him sitting on a chair, with a long white beard and white garments; he carries a sceptre as a sign of authority and on the sceptre are engraved the four characters (萬事如意), that is, everything shall be as you desire it.
Wu (武) ts‘ai shên; or Tsêng fu (增福) ts‘ai shên, the military god of wealth. The image depicts this god as riding on a tiger; he has a long black beard and coloured face; in his left hand he holds golden nails, which he gives to his devotees, in his right hand he holds a baton. This is commonly believed to be Chao Kung-ming (趙公明) of Ssŭch‘uan fame, who became a celestial on the Ch‘ing ch‘êng shan (青城山) at Kwan Hsien.
Wei wei (危危) ts‘ai shên, said to be the Mohammedan god of wealth. The two characters, or rather the pronunciation, is probably derived from the Arabic. It is said that the Mohammedans offer beef on his altar, and that the image is dressed like a Tibetan with a high-crowned hat. Some think that the characters have their derivation from the star (紫微星). Others think that there is a connection between this idol and the eight persons who, dressed as Tibetans, visit the houses at New Year time to bring good luck to the house. This custom is known as ao nien (鬧年), and coupled with it is the saying 八蠻進寶, that is, With the eight Tibetans comes wealth.
Ho ho êrh (和合二) ts‘ai shên; the partnership god of wealth, depicted as two partners in business carrying a large coin between them. The real historical characters are said to be two rich business partners of the Han dynasty.
Fu lu (福祿) ts‘ai shên. The god of happiness and emolument, mostly worshipped by the farmers and merchant classes.
Wu lu (五路) ts‘ai shên, the god of wealth for five ways. These five roads are said to be the north, south, east, west and central; also said to be the three ways of making a livelihood (scholars, military, artisans), with hills and rivers; the last two, because the wealth of the country is largely deposited in them, and includes mining and fishing.
​Ssŭ kuan (四官) ts‘ai shên is the god of wealth for the four seasons of the year.
Huo (活) ts‘ai shên. The living god of wealth; a low-bred priest dressed up as a god of wealth. He wears a high-crowned hat. In one hand he carries a tray containing a piece of white metal, and in the other a palm-fibre whip; he visits the houses of the people from the fifteenth of the first moon till about ch‘ing ming, using the whip to drive away the demons who hinder the prosperity of the family. He never speaks unless he is spoken to.
Yin hun chih kuei wei (淫昏之鬼為) ts‘ai shên. It is said that the demon of lust is the god of wealth; this is a wide-spread idea, hence the saying 笑貧不笑淫, They laugh at poverty, but not at lust, that is, they will get rich at any cost.
Wu cho (五濁) shên. The god of wealth is styled thus because in mammon worship all manner of wickedness is said to be included and permitted to the devotees; business men have a secret language for talking about their prices before their customers; cow and pig dealers put their hands up each other's sleeves and talk by signs, all to deceive people.
It has been said that Tao Chai (盜蹠), the younger brother of Liu Hsia hui (柳下惠), is the real god of wealth; but the common people have a saying which runs thus: 敬財神不如餂勾子, It is better to flatter the rich than worship the god of wealth. A foreigner is not infrequently styled the god of wealth because it is believed that foreigners wealth is unlimited.