In a relatively independent community, lords of various names are organized into a hierarchy according to the size of their sacrificial scope. For example, in the local village, there are uncles in the Li community who worship each other and grandfathers in the whole village who worship together; In some places, several neighboring villages are close because of administrative or economic reasons, and several old people worship together. In towns, streets and alleys, there are uncles who worship in different ways, grandfathers who worship in various squares, and grandfathers who worship in various towns.
Therefore, in Chaoshan area, it is often the order of one town, one village and one day, and each village takes turns to "make trouble" (equivalent to the temple fair in the north), during which the process of "welcoming the Lord" is carried out. The sacrifices of these uncles still retain the legacy of praying for spring in ancient times, and the time is concentrated on the first day of the first lunar month, so there is a saying in Chaoshan that "the gods are in the right February"
When welcoming the elderly, the young people in the village formed a huge team, including flag bearers (holding flags), card players (holding placards), bearers, musicians and so on. , carrying eight sedan chairs, carrying the old man all over the streets of the village. The villagers rushed to touch the old man with their hands. It is said that this will bring good luck and keep you safe for a year. Yes, praying for good weather and peace in the whole village is the important significance of "welcoming the Lord"
According to what Chaoshan people usually say, there are two kinds of greetings: "Wen Ying" and "Wu Ying". In the most basic community, Wen Ying's practice is after the sacrificial ceremony. Please ask the master to get on the sacred sedan chair, carried by the selected Ding Zhuang, and patrol every alley of the community under the guidance of the ceremonial drum music, and then March around the boundary of the community and return to the sacred factory.
The practice of five battalions is generally only adopted by rural communities. After the sacrificial ceremony, the idol should be tied tightly to the sedan chair with red cloth to prepare for the sprint. When the camp started, a bonfire was lit in the alley. Ding feat lifted the idol, ran to the bonfire, forcibly lifted the shrine to their heads, jumped over the fire and ran across the alley. After running the alley in the village, I ran out of Tianyang again, carrying my master around the village boundary and returning to the factory. Chaoshan people call this practice "walking the old master"-the word "walking" in Chaoshan dialect means running, and it is a dialect word that retains the ancient meaning.
The original meaning of welcoming the Lord, whether literary or martial, is a pure land to exorcise evil spirits and contains the good wishes of the working people in Chaoshan for life. In the long years, this enduring religious ceremony actually has the function of rectifying community order and strengthening community governance for every community.
On the day of welcoming the host, all parts of Chaoshan folk will perform a reward to God. Master's guard of honor consists of colorful flags, colorful scenes, lion dances, songs and dances, gongs and drums, and trendy bands. Although the scale of the ceremony parade may vary greatly due to different community conditions, it fully embodies the nature of viewing and entertainment. Therefore, this activity of offering sacrifices to the land god in Fangxiang has undoubtedly become a community festival.
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