Page:Chinese Life in the Tibetan Foothills.djvu/141

Rh Setting up the altar for the purpose of divination is an elaborate affair. A chart belonging to the sorcerer is hung up over the family gods; in this chart the san ch‘ing (三清) have a prominent place. A bushel and a pint measure are filled with grain or dry river-sand, into which sand are stuck lighted candles and incense, all having been previously placed before the sorcerer's chart. The "three pure" are t‘at ch‘ing (太清), yü (玉) ch‘ing and shang (上) ch‘ing, and are said to correspond to heaven, earth and man. A tablet to the five heads of demons or wu ch‘ang (五猖) is put under the table; the tablet to all the poor spirits or 寒林 is put up outside the door. The writing being 寒林會上五音五性孤魂由子等衆, "To the heads of the Society of the orphan spirits of all names and kinds."

To cleanse the altar the divining priests go with beating of gongs and blowing of trumpets to a stream or pool of water and bring back a vessel filled with clean water; this is called ch‘ing shui (請水). The water is sprinkled all over the altar and vessels, after which the priest opens the ceremony by putting on his robes and worshipping the idols and tablets all round; this is spoken of as k‘ai t‘an, to open the altar.

The priest prepares a genealogy of the sick person, his name, residence, details of the sickness, etc., which is first read to the company and then despatched to the spirit world by burning.

After the despatch has been sent telling of the need, then the company waits to receive the return message from the spirit world.

The divining priest then enters the kitchen and asks the kitchen god to use his good offices on the sick person's behalf, while the family of the sufferer kneel in a row before the kitchen god to implore his assistance.

The repentance ode is chanted and a prayer for the healing of the disease; this is done amid the beating of gongs and drums, and the yelling of the priests who are ably assisted by the juveniles of the family.