NO. 4 RELIGION IN SZECHUAN PROVINCE GRAHAM 43 



In 1925 this ceremony was performed in Suifu on the tweny-first 

 and twenty-second days of the twelfth moon. In the magistrate's 

 yamen a large paper water-buffalo, and also a paper boy called a ngao 

 liter had been previously |)repared. Over one hundred small water- 

 bufTalo made of clay had been placed inside the i)aper water-buffalo. 



On the morning of the twenty-first, the magistrate first worshipped 

 the two paper images in the court of his yamen to the accompaniment 

 of horns that sound a little like Scotch bagpipes. Then the magistrate 

 joined in a procession going out of the North Gate to a special plot 

 of groimd where a plow and a live water-bufifalo were waiting. In 

 the procession the paper images were carried in front of the magis- 

 trate. On reaching the plot of ground, the magistrate again worshipped 

 the two paper images, vv^hich had been brought along in the procession, 

 then ploughed three furrows with the plow and the live water-bufTalo. 

 The magistrate and other dignitaries drank tea together, after which 

 the procession returned to the yamen through the East Gate. This 

 day's ceremony is called welcoming spring. 



The next day the two paper images were again taken in the proces- 

 sion to the plot of ground, which is called the Yin Ch'uen Ba, or the flat 

 where spring is welcomed. The magistrate again did obeisance to the 

 two paper images. There w^ere about 20 ofBcers called the ch'ncn kuan 

 or spring officials. After the magistrate had worshipped or kowtowed 

 to the two paper images, the 20 spring officials fell upon the paper im- 

 ages with clubs and beat them to pieces. At this point the onlookers 

 rushed up and tried to secure one of the mud images of the water- 

 bufifalo. Those who were not successful snatched pieces of the paper 

 images. I was told that these relics were taken by the lucky ones to 

 their homes where they were supposed to protect the inmates from 

 evil spirits. The second day's ceremony is called da chcncu, or beat 

 spring. The main object of the two days' ceremony is to induce spring 

 to come so that the crops may grow and prosper. 



Rain and fair weather are of great importance. When rain does 

 not fall for a long time, and the hot sun dries up the soil, then the 

 people begin to fear a failure of crops and famine. The price of rice 

 begins to soar, and the peoi)le become anxious, if not panic-stricken. 



Many go to the temples and pray to the dragon god, for it is his 

 duty to give rain. The south gate of the city is closed. Wet weather 

 comes from the north, and the opposite influences from the south. 

 Usually a fast is proclaimed, which means that animals must not be 

 slain or eaten. 



In case rain is not forthcoming, the people try a ntw strategy. They 

 take the dragon god and the water god out (^f the tcm]ile and leave 



