This article is about Chinese popular deities. For the Chinese scholastic theology about these gods and the supreme godhead of Heaven, seeChinese theology. For a list of Chinese mythological stories, including narratives with gods and immortals, seeList of Chinese mythology.
Qing dynastyWater and Land Ritual painting (水陆画) of Buddhist, Daoist, and Folk Deities.A complex of deities at an outdoor fountain-altar with incense burners at a pilgrimage area inWeihai,Shandong. At the centre standsMazu, surrounded by the four Dragon Gods (龍神) and various lesser deities. Distant behind Mazu stands the Sun Goddess (太陽神).
The gods are energies or principles revealing, imitating, and propagating the way of heaven (天,Tian),[2] which is the supreme godhead manifesting in thenorthern culmen of the starry vault of the skies and its order.[citation needed] Many gods are ancestors or men who became deities for their heavenly achievements. Most gods are also identified with stars and constellations.[3] Ancestors are regarded as the equivalent of Heaven within human society,[4] and therefore, as the means of connecting back to Heaven, which is the "utmost ancestral father" (曾祖父,zēngzǔfù).[5]
There are a variety of immortals in Chinese thought, and one major type is thexian, which is thought in some religious Taoism movements to be a human given long or infinite life. In China, "gods"(deities) are often referred to together with "xian"(immortals).Gods are innumerable, as every phenomenon has or is one or more gods, and they are organised in a complex celestial hierarchy.[6] Besides the traditional worship of these entities,Chinese folk religion,Chinese Buddhism,Confucianism,Taoism, and formal thinkers in general givetheological interpretations affirming amonistic essence of divinity.[7]
"Polytheism" and "monotheism" are categories derived from Western religion and do not fit Chinese religion, which has never conceived the two things as opposites.[8]Tian bridges the gap between supernatural phenomena and many kinds of beings, giving them a single source from spiritual energy in some Chinese belief systems.[2] However, there is a significant belief in Taoism which differentiatestian from the forces ofearth and water, which are held to be equally powerful.[9]
Since all gods are considered manifestations ofqì (氣), the "power" orpneuma of Heaven, in some views oftian, some scholars have employed the term "polypneumatism" or "(poly)pneumatolatry", first coined by Walter Medhurst (1796–1857), to describe the practice of Chinese polytheism.[10] SomeTaoists consider deities the manifestation of theTao.[citation needed]
In the theology of theclassic texts and Confucianism, "Heaven is the lord of the hundreds of deities".[11]
Modern Confucian theology sometimes compares them tosubstantial forms or entelechies (inner purposes) as described byLeibniz as a force that generates all types of beings, so that "even mountains and rivers are worshipped as something capable of enjoying sacrificial offerings".[12]
Unlike in Hinduism, the deification of historical persons and ancestors is not traditionally the duty of Confucians or Taoists.[clarification needed] Rather, it depends on the choices of common people; persons are deified when they have made extraordinary deeds and have left an efficacious legacy. Yet, Confucians and Taoists traditionally may demand that state honours be granted to a particular deity. Each deity has a cult centre and ancestral temple where he or she, or the parents, lived their mortal life. There are frequently disputes over which is the original place and source temple of the cult of a deity.[13]
The gods and immortals（神仙） believed in by Taoism and Chinese mythology can be roughly divided into two categories, namely "gods" and "xian" (immortals). "Gods" are also calleddeities and there are many kinds, that is, god of heaven（天神), god of ground（地祇), wuling（物灵: animism, the spirit of all things), god of netherworld（地府神灵), god of human body（人体之神), god of human ghost（人鬼之神）etc. Among these "gods" such as god of heaven（天神), god of ground（地祇), god of netherworld（阴府神灵), god of human body（人体之神） are innate beings. "Xian" (immortals) is acquired the cultivation of the Tao，persons with vast supernatural powers, unpredictable changes and immortality.[14].
Chinese traditional theology, which comes in different interpretations according to theclassic texts, and specifically Confucian, Taoist, and other philosophical formulations,[15] is fundamentallymonistic, that is to say, it sees the world and the gods who produce it as an organic whole, orcosmos.[16] The universal principle that gives origin to the world is conceived astranscendent andimmanent to creation, at the same time.[17] The Chinese idea of the universalGod is expressed in different ways. There are manynames of God from the different sources of Chinese tradition.[18]
The radical Chinese terms for the universal God areTian (天) andShangdi (上帝, "Highest Deity") or simply,Dì (帝, "Deity").[19][20] There is also the concept ofTàidì (太帝, "Great Deity").Dì is a title expressing dominance over theall-under-Heaven, that is, all things generated by Heaven and ordered by its cycles and by the stars.[21]Tian is usually translated as "Heaven", but by graphical etymology, it means "Great One" and a number of scholars relate it to the sameDì through phonetic etymology and trace their common root, through their archaic forms, respectively*Teeŋ and*Tees, to the symbols of the squared northcelestial pole godhead (口,Dīng).[3][22] These names are combined in different ways in Chinese theological literature, often interchanged in the same paragraph, if not in the same sentence.[23]
BesidesShàngdì andTàidì, other names includeYudi ("Jade Deity") andTaiyi ("Great Oneness") who, in mythical imagery, holds the ladle of theBig Dipper (Great Chariot), providing the movement of life to the world.[24] As the hub of the skies, the north celestial pole constellations are known, among various names, asTiānmén (天門, "Gate of Heaven")[25] andTiānshū (天樞, "Pivot of Heaven").[26]
Other names of the God of Heaven are attested in the vast Chinese religio-philosophical literary tradition:
Tiāndì (天帝), "Deity of Heaven" or "Emperor of Heaven":[27] "On Rectification" (Zheng lun) of theXunzi uses this term to refer to the active God of Heaven setting creation in motion.[21]
Tianzhu (天主), the "Lord of Heaven": In "The Document of Offering Sacrifices to Heaven and Earth on the Mountain Tai" (Fengshan shu) of theRecords of the Grand Historian, it is used as the title of the first God from whom all the other gods derive.[28]
Tiānhuáng (天皇), the "August Personage of Heaven": In the "Poem of Fathoming Profundity" (Si'xuan fu), transcribed in "The History of the Later Han Dynasty" (Hou Han shu), Zhang Heng ornately writes: «I ask the superintendent of the Heavenly Gate to open the door and let me visit the King of Heaven at the Jade Palace».[27]
Tianwang (天王), the "King of Heaven" or "Monarch of Heaven".
Tiāngōng (天公), the "Duke of Heaven" or "General of Heaven".[29]
Tiānjūn (天君), the "Prince of Heaven" or "Lord of Heaven".[29]
Tiānzūn (天尊), the "Heavenly Venerable", also a title for high gods in Taoist theologies.[27]
Tiānshén (天神), the "God of Heaven", interpreted in theShuowen Jiezi as "the being that gives birth to all things".[21]
Shénhuáng (神皇), "God the August", attested inTaihong ("The Origin of Vital Breath").[21]
Tian is bothtranscendent andimmanent, manifesting in the three forms of dominance, destiny, and nature of things. In theWujing yiyi (五經異義, "Different Meanings in theFive Classics"),Xu Shen explains that the designation of Heaven is quintuple:[28]
Huáng Tiān (皇天), "August Heaven" or "Imperial Heaven", when it is venerated as the lord of creation.
Hào Tiān (昊天), "Vast Heaven", with regard to the vastness of its vital breath (qi).
Mín Tiān (旻天), "Compassionate Heaven", for it hears and corresponds with justice to the all-under-Heaven.
Shàng Tiān (上天), "Highest Heaven" or "First Heaven", for it is the primordial being supervising all-under-Heaven.
Cāng Tiān (蒼天), "Deep-Green Heaven", for it being unfathomably deep.
All these designations reflect a hierarchical,multiperspective experience of divinity.[18]
Couplets or polarities, such as Fuxi and Nuwa, Xiwangmu and Dongwanggong, and the highest couple of Heaven andEarth, all embodyyin and yang and are at once the originators and maintainers of the ordering process of space and time.[32]
Immortals, orxian, are seen as a variety of different types of beings, including the souls of virtuous Taoists,[33] gods,[33][34]zhenren,[34] and/or a type of supernatural spiritual being who understood heaven.[35] Taoists historically worshiped them the most andChinese folk religion practitioners during the Tang dynasty also worshiped them, although there was more skepticism about the goodness, and even the existence, ofxian among them.[35]
Chinese folk religion that incorporates elements of thethree teachings in modern times and prior eras sometimes viewedConfucius andthe Buddha as immortals or beings synonymous to them.[36]
In Taoism and Chinese folk religion, gods andxian[37] are often seen as embodiments ofwater.[38] Water gods andxian were often thought to ensure good grain harvests, mild weather and seas, and rivers with abundant water.[38] Somexian were thought to be humans who gained power by drinking "charmed water".[37]
Some gods were based on previously existing Taoist immortals,bodhisattvas, or historical figures.[39]
Stoneware figure of a Daoist (Taoist) deity. From China, Ming dynasty, 16th century CE. The British Museum
Yudi (玉帝, "Jade Deity") or Yuhuang (玉皇, "Jade Emperor" or "Jade King"), is the popular human-like representation of the God of Heaven.[40]Jade traditionally represents purity, so it is ametaphor for the unfathomable source of creation.
Doumu (斗母, "Mother of the Great Chariot"), often entitled with the honorific Tianhou (天后, "Queen of Heaven")[i] is the heavenly goddess portrayed as the mother of theBig Dipper (Great Chariot), whose seven stars, in addition to two invisible ones, are conceived as her sons, the Jiuhuangshen (九皇神, "Nine God-Kings"), themselves regarded as the ninefold manifestation of Jiuhuangdadi (九皇大帝, "Great Deity of the Nine Kings") or Doufu(斗父, "Father of the Great Chariot"), another name of the God of Heaven. She is, therefore, both wife and mother of the God of Heaven.[41][42]
Pangu (盤古), amacranthropic metaphor of the cosmos. He separated yin and yang, creating the earth (murkyyin) and the sky (clearyang). All things were made from his body after he died.[43]
Xiwangmu (西王母, "Queen Mother of the West"),[ii] identified with theKunlun Mountain, shamanic inspiration, death, and immortality.[45][46] She is the dark,chthonic goddess, pureyin, at the same time terrifying and benign, both creation and destruction, associated with the tiger and weaving.[47] Her male counterpart isDongwanggong (東王公, "King Duke of the East";[iii] also called Mugong,木公 "Duke of the Woods"),[48] who represents theyang principle.[47]
Hòuyì (后羿, "Yi the Archer"), was a man who sought for immortality, reaching Xiwangmu on her mountain, Kunlun.
Yanwang (閻王, "Purgatory King")[iv] the ruler of theunderworld, assisted by theHeibai Wuchang (黑白無常, "Black and White Impermanence"), representing the alternation of yin and yang principles, alongsideOx-Head and Horse-Face, who escort spirits to his realm.
Yinyanggong (陰陽公, "Yinyang Duke"[iii]) or Yinyangsi (陰陽司, "Yinyang Controller"), the personification of the union of yin and yang.
Wufang Shangdi (五方上帝), the order of Heaven inscribing worlds astán壇, "altar", the Chinese concept equivalent to the Indianmandala. The supreme God conceptualised as the Yellow Deity, and Xuanyuan as its human form, is the heart of the universe and the other Four Deities are his emanations. The diagram is based on theHuainanzi.[50]Statue and ceremonial complex of the Yellow and Red Gods inZhengzhou,Henan.Temple of the Three Officials of Heaven in Chiling,Zhangpu,Fujian.Temple of the Great Deity of the Eastern Peak atMount Tai,Tai'an,Shandong.
Sānhuáng (三皇, "Three Patrons or Augusts") orSāncái (三才, "Three Potencies"); they are the "vertical" manifestation of Heaven, spatially corresponding to theSānjiè (三界, "Three Realms"), representing the yin and yang and the medium between them, that is the human being:
Fuxi (伏羲), the patron of heaven (天皇,Tiānhuáng), also calledBāguàzǔshī (八卦祖師, "Venerable Inventor of theBagua") by the Taoists, is a divine man reputed to have taught to humanity writing, fishing, and hunting.
Nüwa (女媧), the patroness of earth (地皇,Dehuáng), is a goddess attributed for the creation of mankind and mending the order of the world when it was broken.
Shennong (神農), "Peasant God", the patron of humanity (人皇,Rénhuáng), identified asYandi (炎帝, "Flame Deity" or "Fiery Deity"), a divine man said to have taught the techniques of farming, herbal medicine, and marketing. He is often represented as a human with horns and other features of an ox.[51]
Wǔdì (五帝, "Five Deities"),[52] alsoWǔfāng Shàngdì (五方上帝, "Five Manifestations of the Highest Deity"),Wǔfāng Tiānshén (五方天神, "Five Manifestations of the Heavenly God"),Wǔfāngdì (五方帝, "Five Forms Deity"),Wǔtiāndì (五天帝, "Five Heavenly Deities"),Wǔlǎojūn (五老君, "Five Ancient Lords"),Wǔdàoshén (五道神, "Five Ways God[s]"); they are the five main "horizontal" manifestations of Heaven, and along with the Three Potencies, they have a celestial, a terrestrial, and achthonic form. They correspond to thefive phases of creation, thefive constellations rotating around the celestial pole and five planets, thefive sacred mountains and five directions of space (their terrestrial form), and the five Dragon Gods which represent their mounts, that is to say, the material forces they preside over (their chthonic form).[53][54]
Huangdi (黃帝, "Yellow Emperor" or "Yellow Deity"); orHuángshén (黃神, "Yellow God"), also known asXuānyuán Huángdì (軒轅黃帝, "Yellow Deity of theChariot Shaft"), is theZhōngyuèdàdì (中岳大帝, "Great Deity of the Central Peak"): he represents the essence of earth and the Yellow Dragon,[51] and is associated withSaturn.[54] The character黃 (huáng, "yellow"), byhomophony and sharedetymology with皇 (huáng), also means "august", "creator", and "radiant", identifying the Yellow Emperor withShangdi ("Highest Deity").[55] Huangdi represents the heart of creation, theaxis mundi (Kunlun) that is the manifestation of the divine order in physical reality, opening the way to immortality.[51] As the deity of the centre, intersecting the Three Patrons and the Five Deities, in theShizi he is described as "Yellow Emperor with Four Faces" (黃帝四面,Huángdì Sìmiàn).[56] As a human, he is said to have been the fruit of a virginal birth, as his mother Fubao conceived him as she was aroused, while walking in the country, by a lightning from the Big Dipper (Great Chariot). She delivered her son after twenty-four months on the mount ofShou (Longevity) or mount Xuanyuan (Chariot Shaft), after which he was named.[57] He is reputed to be the founder of theHuaxia civilisation, and theHan Chinese identify themselves as thedescendants of Yandi and Huangdi.
Cangdi (蒼帝, "Green Deity); orQīngdì (青帝, "Blue Deity" or "Bluegreen Deity", theDōngdì (東帝, "East Deity") orDōngyuèdàdì (東岳大帝, "Great Deity of the Eastern Peak"): he isTàihào (太昊), associated with the essence of wood and withJupiter, and is the god of fertility and spring. The Bluegreen Dragon is both his animal form and constellation.[51][54] His female consort is the goddess of fertility,Bixia.
Heidi (黑帝, "Black Deity), theBěidì (北帝, "North Deity") orBěiyuèdàdì (北岳大帝, "Great Deity of the Northern Peak"): he isZhuanxu (顓頊), today frequently worshiped asXuanwu (玄武, "Dark Warrior") orZhēnwǔ (真武), and is associated with the essence of water and winter, and withMercury. His animal form is the Black Dragon and his stellar animal is the tortoise-snake.[51][54]
Chidi (赤帝, "Red Deity"), theNándì (帝, "South Deity") orNányuèdàdì (南岳大帝, "Great Deity of the Southern Peak"): he isShennong (the "Divine Farmer"), theYandi ("Fiery Deity"), associated with the essence of fire and summer, and withMars. His animal form is the Red Dragon and his stellar animal is the phoenix. He is the god of agriculture, animal husbandry, medicinal plants, and market.[51][54]
Baidi (白帝, "White Deity"), theXīdì (西帝, "West Deity") orXīyuèdàdì (西岳大帝, "Great Deity of the Western Peak"): he isShaohao (少昊), and is the god of the essence of metal and autumn, associated withVenus. His animal form is the White Dragon and his stellar animal is the tiger.[54]
TheThree Great Emperor-Officials: theTiānguān (天官, "Official of Heaven"), theDìguān (地官, "Official of Earth"), and theShuǐguān (水官, "Official of Water").[9][58]
In mythology, Huangdi and Yandi fought abattle against each other, and Huang finally defeated Yan with the help of the Dragon (the controller of water, who is Huangdi himself).[59] This myth symbolizes the equipoise of yin and yang, here the fire of knowledge (reason and craft) and earthly stability.[59]
Yan (炎) is flame, scorching fire, or an excess of it (Graphically, it is a double火 (huo, "fire").[59] As an excess of fire brings destruction to the earth, it has to be controlled by a ruling principle. Nothing is good in itself, without limits; good outcomes depend on the proportion in the composition of things and their interactions, never on extremes in absolute terms.[59] Huangdi and Yandi are complementary opposites, necessary for the existence of one another, and they are powers that exist together within the human being.
Longshen (龍神, "Dragon Gods") orLóngwáng, (龍王, "Dragon Kings"), alsoSìhǎi Lóngwáng (四海龍王, "Dragon Kings of the Four Seas"), are gods of watery sources, usually reduced to four, patrons of theFour Seas (四海,sihai) and the fourcardinal directions. They are the White Dragon (白龍,Báilóng), the Black Dragon (玄龍,Xuánlóng), the Red Dragon (朱龍,Zhūlóng), and the Bluegreen Dragon (青龍,Qīnglóng). Corresponding with the Five Deities as thechthonic forces that they sublimate (the Dragon Gods are often represented as the "mount" of the Five Deities), they inscribe the land of China into an ideal sacred squared boundary. The fifth dragon, the Yellow Dragon (黃龍,Huánglóng), is the dragon of the centre, representing the Yellow God.
Mùshén (木神, "Woodland God"), usually the same as theChūnshén (春神, "Spring God"), and asJùmáng (句芒).
Shānshén (山神, "Mountain God")
Shuǐshén (水神, "Water God")
Tudishen (土地神, "God of the Local Land"), alsoTǔshén (土神, "Earth God"), orTudigong (土地公, "Duke of the Local Land"):[iii] thetutelary deity of any locality. Their Overlord isHoutu (后土, "Queen of the Earth").[ii]
Some Taoist gods were thought to affect human morality and the consequences of it in certain traditions. Some Taoists beseeched gods, multiple gods, and/orpantheons to aid them in life and/or abolish their sins.[63]
The six Jade Maidens, as depicted inThe Ordination of Empress Zhang (detail)
Wendi (文帝, "Culture Deity"), alsoWénchāngdì (文昌帝, "Deity who Makes Culture Thrive") orWénchāngwáng (文昌王, "King who Makes Culture Thrive"): in southern provinces, this deity takes the identity of various historical persons, while in the north, he is more frequently identified as being the same asConfucius (孔夫子,Kǒngfūzǐ)
Kuixing (魁星, "Chief Star"): another god of culture and literature, but specifically, examination, is a personification of the man who awakens to the order of the Great Chariot.
Wǔdì (武帝, "Military Deity"):Guandì (關帝, "Divus Guan"), also calledGuāngōng (關公, "Duke Guan"),[iii] and popularlyGuānyǔ (關羽).[ii]
Another class is theZhànshén (戰神, "Fight God"), who may be personified byChiyou (蚩尤) orXingtian (刑天), who was decapitated for fighting againstTian.
Cánmǔ (蠶母, "Silkworm Mother"), also calledCángū (蠶姑, "Silkworm Maiden"), who is identified asLeizu (嫘祖), the wife of the Yellow Emperor: the invention ofsericulture is attributed primarily to her.
Qīngyīshén (青衣神, "Bluegreen-Clad God"): his name as a human wasCáncóng (蠶叢, "Silkworm Twig"), and he is the first ruler and ancestor of theShu state and promoter of sericulture among his people.
Yánshén (鹽神, "Salt God"): a pantheon of salt deities that bring wealth to their adherents, includingChiYou for his blood turned into a pool of salt after he died in some tellings,Sushashi for being the first to extract salt from seawater in mythology,Guan Zhong for he gave his state anofficial monopoly on salt operations, and animals of all types, such ascrows anddeer, which were credited with leading humans to salt and thus granted divinity. Many of the salt gods can be worshipped as wealth gods.[64]
Chenghuangshen (城隍神, "Moat and Walls God", or "Boundary God"): the god of the sacred boundaries of a human agglomeration, he is often personified by founding fathers or noble personalities from each city or town.[ii]
Tuershen (兔兒神, "Leveret God"), the god of love among males.
Tuōtǎlǐ Tiānwáng (托塔李天王, "Pagoda-Bearing Heavenly King"), also known asLi Jing (李靖). He has three sons, the warlike protector deitiesJinzha (金吒),Muzha (木吒), andNezha (哪吒).
Wǔxiǎn (五顯, "Five Shining Ones"), possibly a popular form of the cosmological Five Deities.[v]
Xǐshén (喜神, "Joy God").
Yàoshén (藥神, "Medicine God") or frequentlyYàowáng (藥王, "Medicine King").[iv]
Yuexia Laoren (月下老人, "Old Man Under the Moon"), the matchmaker who pairs lovers together.
Zaoshen (灶神, "Hearth God"), the master of the household deities, including the "Bed God" (床神,Chuángshén), the "Gate Gods" (門神,Ménshén), and the "Toilet god" (廁神,Cèshén), often personified asZigu.
Two other great fox deities, peculiar to northeast China, are the "Great Lord of the Three Foxes" (胡三太爷,Húsān Tàiyé) and the "Great Lady of the Three Foxes" (胡三太奶,Húsān Tàinǎi), representing the yin and yang.[vii]
"Bixia" redirects here. For the regal address, seeEmperor of China.
Taiwanese wooden icon of the Queen of the Earth (Houtu).
The worship ofmother goddesses for thecultivation of offspring is present all over China, but predominantly in northern provinces. There are nine main goddesses, and all of them tend to be considered as manifestations or attendant forces of a singular goddess identified variously asBixia Yuanjun (碧霞元君, "Lady of the Blue Dawn"), also known as theTiānxiān Niángniáng (天仙娘娘, "Heavenly Immortal Lady") orTàishān Niángniáng (泰山娘娘, "Lady of Mount Tai"),[ix] or alsoJiǔtiān Shèngmǔ (九天聖母,[68] "Holy Mother of the Nine Skies"[x])[69]: 149–150 orHoutu, the goddess of the earth.[70]
Bixia herself is identified by Taoists as the more ancient goddessXiwangmu.[71] The general Chinese term for "goddess" isnǚshén (女神), and goddesses may receive many qualifying titles, includingmǔ (母, "mother"),lǎomǔ (老母, "old mother"),shèngmǔ (聖母, "holy mother"),niángniáng (娘娘, "lady"),nǎinai (奶奶, "granny").
The additional eight main goddesses of fertility, reproduction, and growth are:[69]: 149–150, 191, note 18
Bānzhěn Niángniáng (瘢疹娘娘), the goddess who protects children from illness.
Cuīshēng Niángniáng (催生娘娘), the goddess who gives swift childbirth and protects midwives.
Nǎimǔ Niángniáng (奶母娘娘), the goddess who presides over maternal milk and protects nursing.
Péigū Niángniáng (培姑娘娘), the goddess who cultivates children.
Péiyǎng Niángniáng (培養娘娘), the goddess who protects the upbringing of children.
Songzi Niangniang (送子娘娘) orZǐsūn Niángniáng (子孫娘娘), the goddess who presides over offspring.
Yǎnguāng Niángniáng (眼光娘娘), the goddess who protects eyesight.
Yǐnméng Niángniáng (引蒙娘娘), the goddess who guides young children.
Altars of goddess worship are usually arranged with Bixia at the center and two goddesses at her sides, most frequently the "Lady of Eyesight" and the "Lady of Offspring".[69]: 149–150, 191, note 18 A different figure, but with the same astral connections as Bixia is the "Goddess of the Seven Stars" (七星娘娘,Qīxīng Niángniáng).[xi]
There is also the cluster of the "Holy Mothers of the Three Skies" (三霄聖母,Sānxiāo Shèngmǔ; or三霄娘娘,Sānxiāo Niángniáng, "Ladies of the Three Stars"), composed ofYunxiao Guniang,Qiongxiao Guniang, andBixiao Guniang.[72] The cult of Chenjinggu, present in southeast China, is identified by some scholars as an emanation of the northern cult of Bixia.[73]
Other goddesses worshipped in China includeCánmǔ (蠶母, "Silkworm Mother") orCángū (蠶姑, "Silkworm Maiden"),[70] identified withLeizu (嫘祖, the wife of the Yellow Emperor),Magu (麻姑, "Hemp Maiden"),Sǎoqīng Niángniáng (掃清娘娘, "Goddess who Sweeps Clean"),[xii][74]Sānzhōu Niángniáng (三洲娘娘, "Goddess of the Three Isles"),[74] andWusheng Laomu. The mother goddess is central in the theology of manyfolk religious sects.[70]
Northeast China has clusters of deities which are peculiar to the area, deriving from theManchu and broaderTungusic substratum of the local population.Animal deities related toshamanic practices are characteristic of the area and reflect wider Chinese cosmology. Besides the aforementionedFox Gods (狐仙,Húxiān), they include:[citation needed]
Huángxiān (黃仙, "Yellow Immortal", the Weasel God.
Shéxiān (蛇仙, "Snake Immortal"), also variously calledLiǔxiān (柳仙, "Immortal Liu"), orChángxiān (常仙, "Viper Immortal") or alsoMǎngxiān (蟒仙, "Python or Boa Immortal").
Báixiān (白仙, "White Immortal"), the Hedgehog God.
Hēixiān (黑仙, "Black Immortal"), who may be theWūyāxiān (烏鴉仙, "Crow Immortal"), or theHuīxiān (灰仙, "Rat Immortal"), with the latter considered a misinterpretation of the former.
Sìmiànshén (四面神, "Four-Faced God"), but also a metaphor for "Ubiquitous God": The recent cult has its origin in theThai transmission of the Hindu godBrahma, but it is also an epithet of the indigenous Chinese godHuangdi who, as the deity of the centre of the cosmos, is described in theShizi as "Yellow Emperor with Four Faces" (黃帝四面,Huángdì Sìmiàn).[56]
Xiàngtóushén (象頭神, "Elephant-Head God"), is the Indian godGanesha.[75]
Genghis Khan (成吉思汗,Chéngjísīhán), worshipped by Mongols and Chinese under a variety of divinity titles, includingShèngwǔ Huángdì (聖武皇帝, "Holy Military Sovereign Deity"),Fǎtiān Qǐyùn (法天啓運, "Starter of the Transmission of the Law of Heaven"), andTàizǔ (太祖, "Great Ancestor") of theYuan and the Mongols.
^abcThe honorificTiānhòu (天后 "Queen of Heaven") is used for many goddesses, but most frequently Mazu and Doumu.
^abcdefgThe cult of this deity is historically exercised all over China.[44]
^abcdeAbout the use of the title "duke": the term is from Latindux, and describes a phenomenon or person who "conducts", "leads", the divine inspiration.
^abcdefghijklmnopqrstThe cult of this deity is historically exercised in northern China.[49] Many cults of northern deities were transplanted also in southern big cities like Hong Kong and Macau, and also in Taiwan, with the political changes and migrations of the 19th and 20th centuries.
^abcdeThe cult of this deity is historically exercised in southeastern China.[44]
^The cult of Mazu has its origin inFujian, but it has expanded throughout southern China and in many northern provinces, chiefly in localities along the coast, as well as among expatriate Chinese communities.[65]
^The worship of monkeys in the northernFujian region has a long history. Influenced byJourney to the West, the worship of the Monkey God in some areas has gradually been replaced by the worship of theQítiān Dàshèng.[67]
^As the Lady ofMount Tai, Bixia is regarded as the female counterpart of Dongyuedadi, the "Great Deity of the Eastern Peak" (Mount Tai).
^The "Nine Skies" (九天Jiǔtiān) are the nine stars (seven stars with the addition of two invisibile ones, according to the Chinese tradition) of theBig Dipper or Great Chariot. Thus, Bixia and her nine attendants or manifestations are at the same time a metaphorical representation of living matter or earth, and of thesource of all being which is more abstractly represented by majoraxial gods of Chinese religion such as Doumu.
^Qixing Niangniang ("Lady of the Seven Stars") is a goddess that represents the seven visible stars of the Big Dipper or Great Chariot.
^Saoqing Niangniang ("Lady who Sweeps Clean") is the goddess who ensures good weather conditions "sweeping away" clouds and storms.
^Wilkinson, Philip (1999). Spilling, Michael; Williams, Sophie; Dent, Marion (eds.).Illustrated Dictionary of Religions (First American ed.). New York:DK. p. 67.ISBN0-7894-4711-8.
^Jiangshan, Wang; Yi, Tian, eds. (October 2020).Imperial China: The Definitive Visual History (First American ed.). New York:DK. p. 112.ISBN978-0-7440-2047-2.
^Cheu, Hock Tong (1988).The Nine Emperor Gods: A Study of Chinese Spirit-medium Cults. Time Books International.ISBN9971653850. p. 19.
^DeBernardi, Jean (2007). "Commodifying Blessings: Celebrating the Double-Yang Festival in Penang, Malaysia and Wudang Mountain, China". In Kitiarsa, Pattana (ed.).Religious Commodifications in Asia: Marketing Gods. Routledge.ISBN978-1134074457.
^Little & Eichman (2000), p. 250. It describes aMing dynasty painting representing (among other figures) the Wudi: "In the foreground are the gods of the Five Directions, dressed as emperors of high antiquity, holding tablets of rank in front of them. [...] These gods are significant because they reflect the cosmic structure of the world, in whichyin,yang and the Five Phases (Elements) are in balance. They predate religious Taoism, and may have originated as chthonic gods of the Neolithic period. Governing all directions (east, south, west, north and center), they correspond not only to the Five Elements, but to the seasons, the Five Sacred Peaks, the Five Planets, and zodiac symbols as well. [...]".
^Hackin, J. (1932).Asiatic Mythology: A Detailed Description and Explanation of the Mythologies of All the Great Nations of Asia. Asian Educational Services. pp. 349–350.
Adler, Joseph A. (2011).The Heritage of Non-Theistic Belief in China(PDF). (Conference paper) Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought. San Diego, CA.
Cai, Zongqi (2004).Chinese Aesthetics: Ordering of Literature, the Arts, and the Universe in the Six Dynasties. University of Hawaii Press.ISBN0824827910.
Chamberlain, Jonathan (2009).Chinese Gods : An Introduction to Chinese Folk Religion. Hong Kong: Blacksmith Books.ISBN9789881774217.
Feuchtwang, Stephan (2016), "Chinese religions", in Woodhead, Linda; Kawanami, Hiroko; Partridge, Christopher H. (eds.),Religions in the Modern World: Traditions and Transformations (3nd ed.), London: Routledge, pp. 143–172,ISBN978-1317439608
Fowler, Jeanine D. (2005).An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press.ISBN1845190866.
Jones, Stephen (2013).In Search of the Folk Daoists of North China. Ashgate Publishing.ISBN978-1409481300.
Lagerwey, John; Kalinowski, Marc, eds. (2008).Early Chinese Religion: Part One: Shang Through Han (1250 BC-220 AD). Leiden: Brill.ISBN978-9004168350.
_in_Osaka.jpg)
_1.jpg)
_2.jpg)
.jpg)
