Qiren

**Qiren** (七认; *qīrèn*, also known as *Qinism*) is the state religion of Kanton. Its idealogies are based on naturalistic beliefs, the concepts of obtaining enlightenment and ascension, and the worship of a pantheon of deities known as 神 (*shen*). Scholars sometimes call the practitioners *Qinists*, although adherents rarely use that term to describe themselves.

Qiren is polytheistic, and its worship revolves around the central *shen* deities, supernatural entities believed to exist in all living things. The veneration of *shen* based on entities of the natural world has led to Qiren being described as an animistic faith. These spirits can be worshipped at household shrines, public temples and public shrines. Public temples, are staffed by priests who oversee the provision of charms such as *xianshou* and the offerings left by the patrons of the temple. Other rituals of Qiren include *qing* dance, coming-of-age celebrations, ceremonies such as weddings, baptisms and funerals, and seasonal festivals. As a collective, these events are known as *sai* (赛). A major focus in Qiren is ensuring purity by cleansing practices, such as using incense or salt water to rid an area or object of ill energy.

Qiren does not emphasise specific moral codes other than ritual purity, reverence for *shen*, and regular communion and worship. Qiren has no single creator or specific doctrinal text, but exists in a diverse range of localised and regionalised forms. Many popular annual events, such as the New Year celebrations and various festivals, have roots in Shenlu. Qiren originally formed from a merging of the naturalistic beliefs of Shenlu and the most relevant, popular concepts from Buddhism; this early faith was known as Nei-Qiren. Through heavy patronage, frequent practice and overwhelming popularity, it soon overtook the ancient creed of Shenlu as the state religion of Kanton.

Qiren is primarily found in Kanton, where there are around 45,000 public shrines and 5,000 temples, many of them ancient. In 2016, there were an estimated 5.4 million visitors to public shrines all over Kanton. Only a minority of Kantonese people identify as being non-religious, and atheism is generally frowned upon; this suggests the reason for the preservation and continuation of the age-old faith.

## Etymology

The term *Qiren* is often translated to English as "seven paths"; in actuality, the lesser-used translation "seven likelihoods" is closer to its true meaning. The name comes from the character 七, simply meaning "seven", and the character 认, which can mean "fate", "path", "road" or "destination" depending on context. The first recorded useage of the word *Qiren* comes from the late 7th century. The faith's earlier prototype, *Nei-Qiren*, literally means "young" or "undeveloped" *Qiren*.

A range of other terms have been used as synonyms for *Qiren*. These include 神的路 ("way of the *shen*"), 神性的认 ("path to enlightenment/divinity"), 戴路 ("the correct way"), 企路 ("the path of ascension") and 乜路 ("path of the soul").

## Beliefs

### Shen (神)

Belief in shen can be traced to the Xuan Period (1000BCE - 500AD). During the Jinghai Period (500-800AD), Buddhism entered Kanton and influenced the indigenous faith of Shenlu substantially. Through Buddhist influence, shen came to be depicted more widely through statues, tapestries and paintings, and gained a level of previously-nonexistent veneration. In Jinghai and Nen Period Kanton, shen-worship was generally seen as an extension of the new Buddhist concepts which influenced Shenlu, following the idea of deity worship which was prevalent in Buddhism. However, as more and more of Shenlu was steadily absorbed into the Qiren faith, the worship of deities became a larger part of religious practice, until eventually it dominated almost every facet of Qiren. Devout adherents will place their utmost trust and love into the worship of a shen, in the hope of seeing blessings and good fortune given out in return. The appeasement of shen is also very important, as it is believed that every deity has the potential to curse or bless, depending on its mood.

*Shen* are closely linked to the Four Affirmations of Qiren, by which all adherents are taught to abide. The first affirmation is to hold fast to tradition and the family. Family is the main mechanism by which all traditions and practices are preserved; it serves as the connection from generation to generation. The second affirmation is to have an appreciation and love of nature. Natural objects are worshipped and treated as sacred forms because the *shen* inhabit them. The third affirmation is to maintain physical purification and cleanliness. Followers of Qiren are encouraged to take baths in, wash their hands in and drink salt water as a means of purifying their own bodies and, by extension, their minds and souls. The last affirmation is to regularly visit temples and shrines, which strengthens the bond between an individual and the *shen* and makes it more likely for blessings to be bestowed upon them.

It is said that there are seven hundred main *shen*, the most powerful and respected deities, with only thirty of that number making up the Highest Pantheon (氨矩组). Qiren practitioners believe that *shen* are omnipresent, immortal and all-knowing entities which have always existed, and always will. Fundamentally, they exist on a plane far above humans known as the Pantheon (矩组), and can only be contacted through the visiting of a temple or shrine. A small number of *shen*, known 茂神 (*mào shén*) are regarded as being essentially malevolent and destructive, and are non-responsive to appeasements such as offerings or rituals. Another group, 舅练神 (*jiulian-shen*) are thought to be eternally joyful, compassionate and helpful spirits who can never be angered.

Many *shen* are often associated with a specific area, place, or object in the natural world, particularly one that is a prominent feature in the landscape such as a waterfall, mountain, river, lake, rock or tree. Objects of this nature, which are linked with *shen*, are called *shen-diu* (神丢). These *shen* are often represented in shrines by objects corresponding to their manifestation, i.e. a pebble for the deity of a large, remarkable stone. Other *shen* are believed to exist in the form of natural phenomena, such as storms, floods, plagues, drought, or in the forces of nature, such as sunlight, fire wind, rain, and snow. The moon and sun are also worshipped as *shen*, and are believed to be the most powerful of the entire Pantheon.

*Shen* are believed to be capable of both benevolent and malicious deeds. Offerings and prayers are bestowed upon the *shen* to gain their blessings and to dissuade them from anger and destruction. Qiren seeks to cultivate and ensure a harmonious relationship between humans and *shen*, thus, the natural world.

It is considered possible for humans to become *shen*. Dead humans, particularly family members, are often venerated by their living relatives; additionally, powerful and influencial humans have been known to be worshipped as deities. One of the most prominent examples is that of Kanggai (康改), the legendary warlord of the Jinghai Period, who was enshrined in the Qihai Temple and venerated as a god of war. Ancestral *shen* (估神), worshipped through household shrines, are another example of this idealogy; they are believed to help and guide their descendants if prayed to and given regular offerings.

Another common form of *shen* is the animal messenger, known as 動任神 (*dongren-shen*), which are believed to be the physical manifestation of a deity appearing on the earthly plane. A number of animals are regarded as being closely tied to spirits, namely the wolf, the dove, the deer, the hawk and the wildcat. In some beliefs, messenger animals can actually be spotted by a certain unusual feature, such as a wolf with blue eyes or a cat walking on its hind legs. It is said that if one hunts or kills a spirit animal, they will be forever cursed with bad luck.

The most dreaded form of *shen* is the *mao shen*, a deity which cannot be appeased and if discovered, must be banished immediately by a high-ranking and powerful priest. *Mao shen* feed on the bad karma and energy created by malevolent, violent or horrifying acts, and have been known to possess human beings and animals. A physical manifestation of *mao shen* within a living entity is known as 茂掛 (*màoguà*); the only way to rid the soul of this evil spirit is to perform a kind of exorcism known as 僅管 (*jǐnguǎn*). *Mao shen* are said to be created from the anguished souls of those who died in suffering or torture without funeral rites, and come back to exact revenge on those who wronged them. Neutralised *mao shen*, who have been purified by Qiren rites, are sentenced to a purgatory state.

### Afterlife

Qiren adherents believe that there are seven planes of the afterlife (足窥), and that each person is destined for one of these planes depending on their actions and moral value in life. These planes are sometimes translated as the "seven heavens", though this in fact inaccurate. In reality, it is believed that there are three hells, three heavens and one purgatory.

* The First Heaven (一浱): the destination of those who were revered and renowned for their various extraordinary and admirable qualities. The souls of those who are considered saintly, or supposedly brought salvation and light to those in need, are said to be destined for this plane.
* The Second Heaven (二浱): the destination of those who were extremely pious, kind, compassionate and merciful in their lives, and who showed great tolerance and respect towards others.
* The Third Heaven (三浱): the destination of those who possessed fundamentally good, pure souls and repented for any sins they may have committed during their lifetime or in purgatory.
* The First Hell (一导窥): the destination of those who are believed to be inherently evil, malicious and cruel, who caused endless suffering during their lifetime and were unfaithful. The souls that belong to the worst of infidels, murderers, and heretics are said to be destined for this plane.
* The Second Hell (二导窥): the destination of those who willingly shunned the Qiren faith while living, who ignored and greatly angered their ancestors, and who committed great acts of malice. It is also the home of *mao shen*.
* The Third Hell (三导窥): the destination of those who brought immense shame, dishonour, or suffering upon themselves and their families with intention (it is said that those who commit suicide are destined for this plane).
* Purgatory (煉昆): the destination of those who have committed sins and have not repented while alive. In this plane, they are given the opportunity to repent and shoulder the guilt of their misdeeds, after which they may pass into the Third Heaven. Those have committed evil acts or sins in life may have been under influence of a *mao shen*; in purgatory they undergo a trial to test the true goodness of their soul.

It is said that those who lived remarkably long lives devoted mostly to their faith (i.e. the experience of a devout and wise monk) and achieved the most incredible, miraculous things will ascend to the pantheon as human *shen*, and can be enshrined in a temple to be worshipped by the living.

### Purity and impurity

The notion of purity is present in many facets of Kantonese culture, such as the focus placed on cleansing and bathing. It is considered vital that the state of purity, called *chunxing* (純性), is be maintained. Purification rites or 純命 are regarded as extremely important and essential parts of Qiren, as they can rid objects, buildings and people of evil spirits, bad luck, disease, or any number of other detrimental things. Among the concepts considered impure in Qiren are death, disease, black magic (玄寇), murder, suicide, incest, bestiality, excrement, and blood (especially that of menstruation). These impurities are known as 蜕性 (*tuìxìng*). In order to maintain evasion of 蜕性 and prevent becoming tainted, priests may conduct a variety of rituals such as drinking or washing in salt water, draining small amounts of their own blood (喪僅) and isolating themselves from women.

Some words, called 蜕寡, are regarded as being taboo, and it is imperative not to speak them in a place of worship; these include 足 ("death"), 竵 ("tragedy" or "mishap"), 迫 ("illness") and 餓 ("hunger").

Salt is considered a powerful substance in the process of cleansing. The sea is often considered a symbol of utmost purity due to the sheer amount of salt water. Bathing or submerging oneself in the ocean is said to cleanse the body and open the mind to new insights. Those who drown in saltwater are said to have their souls and bodies fully blessed and cleansed, and may even become ascended spirits in the afterlife. The consumption of salt water is said to be most effective in ridding oneself of past sins or troubles; it is compulsory when repenting at a temple. Along with salt, fire (or heat of any kind) is considered a means of purification, and in some sects, it is common for monks to undergo "fire rites" (火命).

## Practice

Qiren tends to focus on ritual behaviour rather than doctrine. It is a belief system based on individualistic worship: one can visit a temple at any time, make almost any kind of offering, say any kind of prayer, et cetera. In fact, the only circumstances in which rules are directly enforced are ceremonies such as weddings and funerals, and religious rituals.

### Shrines

Public spaces through which to contact the *shen* are often known under the generic term *suan*; this term applies only to the specific structure in which the worship is carried out and offerings are laid. Some shrines may not accept offerings at all, while others do not accommodate communication between *shen* and humans, the only activity being servile worship. At the end of the 20th century, the Association of Qiren Shrines estimated that there were approximately 45,000 public shrines affiliated to *shen* across Kanton, with 8,000 of those being dedicated to enshrined humans. Shrines can be found all across the country, from isolated rural townships to dense urban areas.

Most commonly, shrines are small structures made of either wood or stone, carved in rectangular shapes with gilded edges. They usually stand at 1-1.5 metres in height. Generally, the names of the enshrined or dedicated *shen* will be carved on a plaque on the roof of the shrine. Inside, a visitor will find a bench on which to lay offerings and a small book known as *suandan* on which one may write a prayer instead of thinking it. Sometimes, written prophecies (闲测) can be purchased at a shrine, along with good luck charms; this feature is more common in temples and is only available during Kantonese New Year.

Household shrines (偷算) are reserved for the private worship of one's ancestors, particularly when seeking guidance or clarity of some kind. It is customary for an offering to be laid at the household shrine on every full moon; these usually take the form of a bowl of sweetrice, a small amount of money, or a cup of salt water for the ancestors to drink from and bathe in. Household shrines are very rarely used to communicate with *shen*, either of the pantheon or unrelated human spirits, as they do not visit the shrines in peoples' homes. In the holiday season, especially during the New Year, it is customary to conduct the ritual of *xishun*, in which each family member writes a wish for the future on a piece of paper and leaves it in salt water by the shrine overnight.

### Temples

Temples function in much the same way as shrines, except they are much larger and are dedicated to more than one *shen*, usually a collection of associated deities. They are marked by their elegant, curving structure, are made from wood (often hazelnut or cedar) and have roofs thatched with dried goldengrass.

The architectural styles of Qiren temples had developed into a set design by the Wang Period. The inner sanctuary in which the *shen* are believed to reside is known as a *shenta* (神铊). Typically, members of the public carry out their worship outside of the *shenta* as it is a private place in which only priests are permitted. Near the *shenta* is the entrance to the hall of offerings, the *tidan* (提胆); typically, offerings of food or money are not permitted for fear of attracting thieves. Halls of worship (崇胆), often the largest part of the building, can be found at the back of the temple, where a statue of the *shen* usually resides. In some temples, there is a separate building known as a *qinguang* (秦逛) in which certain ceremonies can be held, such as weddings and baptisms. Other temples may have an adjoining hall for the purpose of watching *qing* dancing, known as a *qingta* (庆铊).

It is important for temples to be kept clean, free from pollution, and to not fall into neglect. If this happens, the *shen* residing within will be deeply offended and angered, and may curse the surrounding area in their rage.

### Staff

Shrines and temples may be cared for by priests, by local communities/councils, or by families who have founded or built the shrine themselves. Qiren temple-keepers are known in Kantonese as *shen-hiu-can* (神和灿), meaning "keepers of the *shen*". Many priests take on the role in a line of hereditary succession which can be traced back to ancient times. In contemporary Kanton, there exist three main schools for those training to become priests; however, trainees can also take apprenticeships under older priests instead. The number of priests keeping a temple can vary; some establishments have over 20 priests, while shrines have none, instead being administered by local volunteers of religious inclination.

Priestly dress includes a metal diadem fastened around the head known as *pa* (杷), and white laquered wooden sandals known as *xinxue* (芯靴). A neckpiece is worn, known as *yuzu* (羽组), a collar made from bird feathers stretched around the back of the neck. The outer garment, *yangzhuang*, is white, while the inner robes (*neiyan*, 內演) are always black. Though robes are made of cotton, silk versions are worn during special occasions.

The chief priest or abbot at a temple is known as *hun-sen* (昏森, lit. "father priest"). Larger temples may also have an assistant priest, the *cheng-sen* (丞森). Historically, the practice of women becoming priests has been strictly discouraged, and in some regions it is outlawed. Male priests are free to marry and have children, so that they can continue the line, but are prevented from a number of activities such as drinking alchohol, eating certain foods and wearing certain fabrics, such as leather.

The priests are assisted by *fangmei* (方美), referred to as "shrine-maidens" in English. They are typically young girls between the ages of 7-14. In many cases they are the daughters of a priest. They are subordinate to the priests in the temple hierarchy. Their most important role is the cleaning and upkeep of the temple building, although they can also learn and perform *qing* dancing if they wish. They are not paid, but gain respect at an early age from members of the local community, and learn useful skills such as cooking, calligraphy, etiquette and healing which will benefit them in later life. F*ang-mie* may choose to work at the temple through adulthood, in which case they will fill other roles such as being secretaries in the temple office, clerks at the information desks, or traditional dancers who perform during festivals. They also assist *shen-hiu-can* in ceremonial rites.

### Visits & worshipedit | edit source

Individual worship conducted at a temple is known as *yichong* (一崇); group worship is *lanchong* (栏崇), familial worship is *zhangchong* (章崇). A visit to a temple, which is known as *fangxun* (方询), typically takes anywhere from twenty minutes to an hour. Some individuals visit their local temples weekly, often on the first day of the working week (Monday), which is considered an auspicious day.

If visiting a temple, there is a strict procedure followed by all visitors. Firstly, it is customary to rinse one's mouth with a cup of salt water before praying, and splash one's hands with salt water from a basin. This is conducted inside the hall of worship or 崇胆. Then the individual approaches the main statue of the deity, sits down cross-legged, places their hands on the ground, and inclines their head in respect. Getting into a kneeling position, they place their offering in a nearby box before knocking on the stone base of the statue to call the attention of the *shen*. Prayers are thought rather than voiced, with eyes closed; Qiren prayers are known as *baigua* (拜寡). It is believed that specific *shen* can be contacted for certain bequests, therefore, prayers are usually directed towards particular deities. Sometimes, multiple people may join together in saying the same prayer in order to give it more strength.

Some Qiren practitioners prefer not to offer their prayers to the kami telepathically but rather by writing them on a slip of paper. After writing the prayer, the visitor burns it over a stick of frankincense. There are a number of common requests, such as requests for rain, healing of oneself or a loved one, abundance of money or a windfall, or success in one's career. Other prayers reflect more pragmatic concerns. For instance, people may ask that the *shen* purify their house, belongings or car, in order to keep them in good condition. As a separate note, it is common for priests to carry out purification rites on pieces of land on which buildings are being built.

People often ask the *shen* to help offset inauspicious events that may affect them. For instance, it is believed that the sixty-fifth day of the year (March 6) is a day of misfortune, while the last day of summer is also thought to be a day of loss, grief or sadness. The time of midwinter sees a huge number of visitors flocking to shrines and temples, as this period is when the *mao shen* are believed to be at their most powerful. Additionally, one can ask a *shen* to offset a bad fortune that may have been predicted them, such as a reading of bad luck on a *xianxin* paper. The deity of good fortune, *jixian-shen* (集闲神), is often addressed for these requests.

Pilgrimages or shrine circuits are an important and popular facet of Qiren religion, and are found all over Kanton. For many centuries, the upperclass have treated the structures of the commoners as fascinating and novel compared to their own luxuriant models. Shrine tours or walks were especially popular in the 13th and 14th centuries.

### *Chunchu* (純处)

Qiren rituals begin with a process of purification, known as *chunchu*. This entails an individual drinking salt water, an act known as *nixiao* (倪啸), and dipping their hands into a bowl of the same. It is also customary for a sprig of the frankincense flower to be worn in the collar of the individual's robes. Another form of purification at the start of a Qiren ritual involves lighting a stick of white sage incense and letting the smoke fill the surrounding area. The individual being cleansed must also place their hand (or be placed) on a hot griddle lit with coals, known as *tanpen* (谈盆), which provides enough heat to slightly burn the skin. Nowadays, this is usually replaced with holding one's hand above a pot of boiling salt water. If an object is being purified, it undergoes the same procedure. Large objects such as buildings or vehicles are simply smoked with white sage.

The act of purification finished, the desired *shen* is summoned with a highly honourific request said by the priest, stating the purpose of the summons and naming the thing that is undergoing purification. The *fang-mie* perform a short circular dance around the object of purification. Following the purification procedure, offerings of fruit, sweetrice, money, precious stones or expensive fabrics are presented to the kami on the table known as *tiyan* (提延).

It is believed that the *shen* enjoy the sight of dance, as they appreciate the movement of the physical human body and find it novel. The *qing* dance, a complex formation comprised of both male and female performers, is held for the entertainment of the present deity as a way of thanking them for attending.

### Household shrines (偷算)

Most (if not all) Qiren practitioners also have a *tousuan* or family shrine in their home. These usually consist of small wooden house-like structures with downward-curving roofs and two doors which open out and enable the shrine to be opened and closed. They are almost always located in the living room.

Household shrines enshrine the ancestral *shen* of the family, which allows regular communication between the ancestors and their living descendants. Through the shrine, ancestors can be asked for guidance, aid, and insight or clarity into situations, especially in times of need. It is customary for an offering to be left at the household shrine every full moon in order to keep the goodwill of the ancestors. Offerings usually include food, money or bowls of salt water. Prior to giving the offering, members of the family often drink or cleanse their hands in salt water as a form of purification.

### Good-luck charms

A form of divination that are popular at Qiren temples are the *xianxin*. These are small slips of paper which are purchased from the temple and which then are read to reveal a prediction for the future. Those who recieve a bad prediction are advised to burn the paper over a stick of white sage incense (though some believe doing this increases the bad luck). This act is seen as rejecting the prediction, and thus avoiding the misfortune it heralded.

Traditional good luck charms are widely distributed and popular in Kanton. These may be made of paper, wood, cloth, metal or plastic. *Moda* (磨答) act as amulets which protect against misfortune and malicious spirits, and also serve as talismans to bring good luck and abundance. They typically comprise of a key-shaped piece of wood onto which the name of a fortune deity or *jiu-lian* is carved. It is threaded with a piece of white string and often worn around the neck. Multiple charms on one string resemble a necklace and are called *zhida* (指答). At New Year, is considered good practice to get rid of any charms that one may have kept during the past twelve months. *Moda* can be found at most temples, and are usually quite cheap.

Also during New Year, many temples sell jars of six small *xianbu* (闲埠) or "luck stones" which are believed to bring good fortune to one's life. Lucky dolls (known as 闲芥, *xianjie*) are popular among children, who are encouraged to paint features and clothes onto the cloth toys and give them names. Some people say that if the doll is given enough care and attention, it will become animate and grant wishes for its caretaker. Other protective items include *zubing* (卒兵), small pieces of seaglass which are believed to be the dried tears of *shen* deities and are regarded as powerful healing tools.

### *Qing* (庆)

*Qing* is the collective term for the dance and music performed for the entertainment of *shen*. Throughout Kantonese history, dance has played an important role in religious practice; in Qiren it is believed to please and pacify the deities. *Qing* is performed by both men and women; traditionally, men play the instruments while the women dance.

There are two types of *qing*. The first is High Qing, also called *shangqing* (上庆). This style was developed by the upperclass, and is considered to be more refined and complex and is usually set to a faster rhythm. It is often performed not just for the enjoyment of the deities, but also for a spectating human audience. High Qing is most often performed during festivals and important ceremonies such as weddings. Instruments such as the reed pipe and drums are utilised. The secondary type of performance is *ranqing* (苒庆), called Folk Qing, which is performed more frequently and without the accompaniment of music. Instead, wooden sticks filled with dry seeds (*fuka*, 赴佧) and wooden blocks (*kou*, 扣) are used to set the rhythm of the dance. Sometimes, a pair of singers (one man, one woman) will provide harmonies.

Music plays an important role in High Qing; everything in the tone, style, speed and pitch of the sound is crucial in pleasing and satisfying the *shen*. In particularly religious settings, music is played with only one instrument, being the five-stringed *zheng* (筝). When singers are utilised, they do not sing in words, but rather varying arrangements of vowel sounds such as *aah*, *ohh* and *eeh*. Often the vocal accompaniment is only used in celebratory performances, as the human voice is not something *shen* particularly enjoy.

Singing is most notably used in the rite of *mie-jia* (乜家), a ceremony designed to appease the spirits of the departed, and which is conducted at funerals. In this context, the songs do have lyrics, usually a varient of the phrase "Go and be purified" (*dou-qu, dou-chunde* or 抖去，抖纯得) which are sung in accompaniment to the *qing* dancing. At funerals there are multiple singers present, usually members of the departed's family. This rite is thought to pacify and strengthen the soul of a dead person, so that they do not pass into the Second Hell and become *mao shen.* A slightly higher ritual, named 皇豆乜家, is performed on the souls of Emperors.

### Festivals

Public festivals are known as *ying* (萦). It has been suggested that Qiren festivals are one of the direct influences from Shenlu, as many of the modern-day celebrations are based on ancient traditions untainted by Buddhist influences. According to tradition, communities should hold their festival celebrations on *chun-mei*, "pure days", days of the full, half and cresent moons. Inauspicious days, known as *tui-mei*, fall on dates such as the sixty-fifth day of year, the two-week period of midwinter, and the last day of the summer.

Spring festivals are called *dong-ying* (冬萦) and often incorporate heavy worship and prayers for a good harvest. They sometimes include sermons given by priests, known as *ji-gua* (计寡), which are essentially communal prayers thought to enhance the power of the request to the *shen*. Autumn festivals are known as *tian-ying* (添萦), and primarily focus on thanking the deities for the harvest. Harvest celebrations a sub-category of the autumn festival, held when the harvest is particularly abundant and a cause for jubilance. Winter festivals, called *you-ying* (优萦) often involve the lighting of paper lanterns, the ritualistic planting of specific herbs and vegetables, and wishing for good fortune in the future.

Some festivals are area-specific, such as the Golden River Festival held in Feng Prefecture during the first week of July.

Many people visit temples and shrines to celebrate New Year; this 'first visit' of the year is known as *hanchong* (韩崇). There, one can buy charms to protect and bring good luck, along with a *xianxin* reading to predict the coming year. To celebrate this period, there are a number of traditional practices carried out, usually in a specific order throughout four days of holiday. In some regions, New Year celebrations include dance festivals or *qiang-ying* (抢萦) which are thought to entertain the *shen* and make favour with them.

Processions or parades held during these periods of celebration are called *maicong* (麥匆). During public parades, various *shen* are represented visually in floats and portable shrines, while performers dress up in outlandish costumes. These gatherings can be rather raucous, with alcohol flowing freely. Sometimes, the portable shrines are involved into a pilgrimage known as *qu-hun* (去溷), in which they are carried down by monks to the nearest shore and sent off into the ocean. This is thought to symbolise the passage of the *shen* from the physical plane to their homes in the aether, as the meeting between sea and sky has strong spiritual connotations.

### Rites of passage

The formal recognition of events, especially those related to age and maturity, is given great importance in Kantonese culture. A common ritual, the *nei-fang-xun* (餒方询), centres around a child's first visit to a Qiren temple. Tradition holds that if male, the child should be brought to the temple on the fourth day after his fourth birthday; if female, she should enter the temple on the sixth day after her sixth birthday. A related practice, *cu-fang-xun* (殂方询), involves an elder being accompanied to a Qiren temple on the second day of his or her 85th birthday, as a way of being honoured by the *shen* for their long life. *Wanming* (萬命) is a coming-of-age ritual marking the transition to sexual and emotional maturity, and occurs when the individual reaches the age of sixteen.

Wedding ceremonies (赛秦) are commonly carried out at Qiren temples. Funerals (去命) also take place at Qiren temples; however, most of the ceremony occurs outside, so that the feeling of death does not linger in the sacred building. In Qiren, contact with death is seen as impurity (*tuixing)* and must be avoided. Priests can only perform a "pure" funeral when proper purification rites have been carried out; this also allows the spirits of the dead to pass peacefully.

### Divinity and shamanism

Divination is most commonly practiced by shamans or clairvoyants known as *meisu* (美苏). Qiren practitioners believe that the *shen* can temporarily possess a human being and speak through them, a process called *shenshu* (神鼠). The *meisu* are young women who are disabled or incapable in some way, often suffering from physical deformity, blindness or deafness, who train to channel the deities and become spiritual mediums. *Meisu* train in the role under other *yuesu* from childhood, undertaking acts of severe asceticism in order to cultivate their natural second-sight. In a traditional ceremony, the *shen* are summoned and asked to initiate the young women, eventually possessing their physical bodies and speaking through them. As a result, the *meisu* gains powers of incredible insight and becomes able to see into the far future. It is commonly believed that these girls have a living part of a *shen* inside their souls, which blesses their spirit upon death and grants them access to the First Heaven. *Meisu* are highly valued by others for their powers of foresight, and are visited by those who wish to know about their own futures and fortunes.

## Demographics

Qiren is entirely native to Kanton, and is very rarely practiced outside of the country, except by expatriates and foreigners who have an affinity for the faith.

Most Kantonese people are closed to the idea of following more contemporary religions such as Christianity, Islam, Buddhism or Shinto. There are small numbers of dedicated minority groups present in the country, however, they are utterly overwhelmed by the numbers of Qiren adherents. The Kantonese are generally superstitious and intensely traditional, but curiously, they do not enjoy being labelled as "religious". This is most likely due to the connotations of 'religion' in Kanton, concepts of doctrine and commandments, which are not present in Qiren.

As much as almost 90% of the population of Kanton engages in Qiren practices, rituals, shrine/temple visits, traditional celebrations and worship, with 75% identifying themselves as "Qinists" or adherents of the faith. Over 80% of people say that they or their family own a household shrine. Only 3.5% of the population confirm that they have never visited a place of formal worship.