Friends in Chaoshan, when did your village worship Master?

The explanation of "worshipping the old" and its historical origin "worshipping the old" is a traditional folk custom in Chaoshan area and a ritual activity to the gods. It has a long history, many sacrificial objects and wide influence. Due to thousands of years of folk worship and deification, as well as the noise and use of rulers in previous dynasties, the worship of the Lord and his place (the palace of the Lord) have been shrouded in mystery. Speaking of Chaoshan people's "learning from teachers", they are too knowledgeable. There are different "masters" to worship in different seasons. The scope is wide, involving many immortals, which is beyond ordinary people's imagination. In addition to the landlords who worship at home on the 15th day of the first month, there are also providence (Jade Emperor), Buddha (Tathagata), Guanyin, land father-in-law, God of Wealth and Moon Mother in a year. Compared with religious activities such as worshipping Buddha, "worshipping teachers" is more local and flexible. The activity time of "Apprenticeship" is based on the lunar calendar. The first and fifteenth days of each month in the lunar calendar are fixed sacrificial time. These two days are usually held at home, and the form is relatively simple. Mainly to worship landlords and gods, put incense burners, candlesticks and offerings, burn incense and pray, and then burn paper. In addition, there are various other birth dates of gods, which are grand and solemn in form. For example, on the birthday of God and the birthday of the land, especially in the first month, "learning from teachers" is not only active, but also large-scale. There are sacrifices at home, and we have to go to the "main hall" for sacrifices. We should also pay attention to the offerings. There are three kinds of animals: pigs, chickens and fish. Chaoshan snacks with special features, hair, table tennis, peaches, all kinds of fresh fruits, and red roast goose. Every village has its own grand "welcome the elderly" activity. Temples should provide extra-large incense, invite Taiwanese opera performances, have a guard of honor parade, set off firecrackers and fireworks. In addition to burning incense and paper, there is also the form of "asking for a cup". Take two cups made of bamboo heads or wood, pray and land. If both pieces are tails, it is a "laughing cup"; If both sides are positive, it is "stable cup", which is unlucky; If one is right and the other is wrong, it is the "Holy Grail", which is a good sign that the content of prayer can be realized. This form is also used to talk to the gods. The Holy Grail means that the gods agree to your request, and vice versa. Worship of gods is a phenomenon that exists in China and even in all mankind, and so is Chaoshan people. For example, in Dongli Zhi (Chen in the second year of the Wanli period of the Ming Dynasty), "Cantonese customs are still expensive, and temples are thriving". There are thousands of large and small temples in Chaoshan area. The gods worshipped in temples include natural gods (mother of heaven and earth, sun god, moon god, wind and rain god, mountain and river god, animal and plant god ...), Buddhist gods, Taoist gods, emperors, sages, heroes, honest officials and so on. On the first and fifteenth day of the first lunar month, women with baskets can be seen running between temples and worshiping devoutly. Immortals are collectively called "lords" in Chaoshan. Why are hipsters so obsessed with the worship of gods that many gods worship together? It should be said that there are certain geographical and historical reasons. Chaoshan is located along the coast, and it is also a barbarian land. Since ancient times, there have been many natural disasters and cultural development has been late. The basis of primitive religious thought led to the belief in God and formed the concept of thinking in people's minds. When people encounter a fate beyond their control, it is easy to sprout a belief in God. People believe in God and worship God, whether it is idols or natural images, because they think it is useful and beneficial to them. In fact, it is difficult to locate such a thing as worshipping God. It can be said to be feudal superstition or belief. Faith is a good thing, and people can't live without it. People always have some spiritual sustenance and support, but if they believe more, they become superstitious. Today's Chaoshan people, like other nationalities in the world, believe that there is no god in the world, but it is no harm to worship a god, at least in spirit. The so-called "believing in its existence but not believing in its absence" basically inherits the traditional beliefs of the Han people in society. Due to various sacrificial activities, there are more gods and temples in Chaoshan, which gradually become a typical and distinctive part of folk culture. The classification of "masters" and the procedure of worshipping important masters. Chaoshan people attach great importance to this festival and worship their ancestors. This has become a fixed social custom in the mid-Ming Dynasty, and it has been passed down to this day. "Grandfather" was originally a title of respect for the boss or master in the old society. It was used to address God, showing the reverence of ordinary people for the gods. Wang Yingkui's "Liu Nan Essay" was published on the fifth day: "In the former Ming Dynasty, the gentry only called Jiuqing the master, the word forest the master, the foreign ministers the master, the rest the master, and the villagers the old man." In the Qing dynasty, the four-grade crystal official was called an adult above, and the five-grade crystal official was called a master below. In the old society, the gentry was also called the master, and the servant called the master the master. In chaozhou people, there are not only primitive Taoism, Buddhism and folk gods, but also local ghosts and gods in Fujian and South Vietnam, as well as local gods. Therefore, there are many names of gods in Chaoshan area, and temples and ancestral halls abound. Temples, big or small, are regulated by the DPRK letter, collectively known as the "Laoye Palace", and the gods are generally called the "Laoye Temple". There are many gods created by chaozhou people himself in the small temple in Chaoshan Folk Village. Hipsters know the mystery that "God is man-made" and can create whatever they need, which is very handy. Its image is based on three aspects: ancient and modern heroes, ancestors of all ethnic groups' surnames, and various myths and legends. They consciously think that these "own" gods are the most reliable, can protect people at critical moments, and have the highest frequency of worship. Usually, the so-called "worshipping the Lord" means worshipping these land gods. "Master" is a general term for all kinds of gods. Including: 1. Great heroes of ancient and modern times Especially those who have done good things for the local people are regarded as gods after death. Second, the ancestor worship system. In addition to worshipping their ancestors, the "Sanshanwang Temple" dedicated to their ancestors is all over Chaoshan. Third, local legends. Yuxian Temple, such as "Laiwu Goddess" and "Wind and Rain Sage", is a temple dedicated to the rain god. According to legend, Sun Daozhe, a prodigy in the Song Dynasty, was honored as the Rain God. There are Yuxian temples in Jiedong, Chaoan, Chaoyang and Raoping counties. Especially, the "Fengyu Xianci" in Luo Yu Town, Jiedong County, Jieyang City is famous for its connection with the patriotic poet Xie Ao of the Southern Song Dynasty. Xie Ao (1249-1295), whose real name is Gao Yu, is the Duke of Geng Le. He was not only a great patriotic poet in the Southern Song Dynasty, but also a national hero who rebelled against the Yuan Dynasty. At the same time, he is also the ancestor of more than 200,000 Xie residents in Jieyang city and even in eastern Guangdong. Xie Ao's ancestral home is in Changxi, Fujian. His ancestor Xie Bangyan was a famous poet in the Song Dynasty. His father Xie Yao wrote Spring and Autumn Annals and Zuo's Syndrome Differentiation, which spread all over the world. In the second year of Song Duzong Xianchun (1266), Xie Ao was only 17 years old when he moved to Lin 'an with his father. He has been able to write poems and essays, and he has a good reputation. In June of the 10th year of Song Duzong Xianchun (1274), Yuan Shizu wrote a letter to crusade against the Song Dynasty. In July, the first year of Song Jingyan (1276), Wen Tianxiang of Nanjian Prefecture (now Nanping City, Fujian Province) called on all parties to arise and protect the Song Dynasty. Inspired by patriotic indignation, Xie Ao devoted himself to the national disaster and led Xiang Yong to Wen Tianxiang, where he was appointed as a "consultant to join the army". In the second year of Jingyan (1277), Xie Ao accompanied Wen Tianxiang to escort Min, and went south to Zhangzhou, and then to Meixian, and captured Chaoyang. At that time, Xie Ao's wife, who came with the army, was pregnant, and soon gave birth to a son on the boat in Houjiang, Chaoyang, named Huaihu, and the word drunk fairy. Later, in the battles in Jieyang and Haifeng, Wen Tianxiang fell into the enemy's hands. Xie Ao took off tactfully, sneaked back to Chaoyang, found his wife and children, lived in Baitu Village, secretly organized and organized anti-Yuan. Miss Wang said, "Xie Ao chose February 16th of the lunar calendar, that is, his birthday, to hold the' Changchun Festival' in order to make Chaoshan villagers forget Song State and arouse anti-Yuan sentiment. In order to make Yuan Bing suspicious, just call it to commemorate the' Wind and Rain Sage'. Now the' Wind and Rain Sage Temple' in Dajiao Village, Yujiao Town, Jiedong County is the sustenance and embodiment of the national spirit and national integrity advocated by Xie Ao that year. " Sacrificing ancestors is usually held at the vernal equinox or autumnal equinox of the lunar calendar every year, so there is often a saying of "Spring and Autumn Festival", some on March 3 or September 9, and some on the winter festival. The night before the sacrifice, an incense table will be set up in the courtyard to sacrifice the world and slaughter a pig and a sheep. Early the next morning, the gong began to ring to tell the public. At this time, the believers heard an endless stream, and the red candle in the ancestral hall had a high fever, bright lights and drums and music. Then he ordered the deacons to do their own things, then brought out the owner of the niche and arranged the gods. Before entering the spirit, the ancestors were sent to burn incense, and the ancestors bowed down and offered incense. Participants are arranged neatly according to their generation and age. At the beginning of ancestor worship, first of all, there are recommendations, first rites, ancestor worship wine, and participants worship three times. Then kneel down and listen to the eulogy, which is read by the ceremony. After reciting, people will worship again, and finally recommend rice and tea, offer money and withdraw money. After the ancestor worship, the pig and mutton in the sacrifice are distributed to everyone according to the number of participants, which is called meat appreciation. During the period of ancestor worship, some people will invite the troupe to perform for a few days, which has happened every year since the Ming Dynasty, so it has become a major folk custom in Chaoshan.