A HONG KONG SPIRIT-MEDIUM TEMPLE
23
weekday. His possessing spirit is the saintly monk Buddha Sha僧。
The third medium is also a Chiu-chow in his early 30's. He is employed as a performer in a Chiu-chow opera troupe and seldom appears at the temple except on major feast days, e.g. Chinese New Year. His possessing deity is the Supreme Buddha.
The medium "in training” is a Chiu-chow in his early 20's who was until recently employed as a security guard at a local transportation facility. He now supports himself by odd jobs such as take-home piece work from local factories. His possessing deity is the mythical Monkey of Chinese legend.13
It is obvious that an individual kei tung's rank within the cult is not based on the relative position of their possessing deities within the Chinese pantheon. Rank is predicated on the kei tung's experience as a medium and degree of involvement in the affairs of the temple association. The mere fact that the cult master's possessing deities would be judged as relatively minor personages in the Chinese pantheon in no way affects his recognized position of dominance among the ritual specialists. His over twenty years of experience as a kei tung, and his role as one of the founding “19 Brothers" of the temple association, render his position unassailable.
Many elaborate ceremonies are conducted by Tai Wong Ye kei tung, the most ostentatious being those held during Chinese New Year and the Yu Laan or Hungry Ghost Festival. It is our contention, however, that the keystone of the cult's appeal as a religious centre lies in the simpler ritual held each evening at 10 p.m. It is that ritual which we will now discuss.
Tai Wong Ye Temple: The Possession Ritual
Eighty-seven years ago a Christian missionary in Amoy described a spirit possession ritual as follows:
"The graven idol can be seen sitting in the shrine, with its attendant figures by its side. The group of men that are chanting in a steady, monotonous voice charms that are supposed to bring the spirit are usually men of no reputation in the village. There is no scholar in his long role present, and no man of influence standing by to do honor to the idol. The men seem fit for scenes of darkness and remind one of Macbeth's witches making their
A HONG KONG SPIRIT-MEDIUM TEMPLE
23
weekday. His possessing spirit is the saintly monk Buddha Sha 沙僧。
The third medium is also a Chiu-chow in his early 30's. He is employed as a performer in a Chiu-chow opera troupe and seldom appears at the temple except on major feast days, e.g. Chinese New Year. His possessing deity is the Supreme Buddha ✯✯✯✯·
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The medium "in training” is a Chiu-chow in his early 20's who was until recently employed as a security guard at a local transpor- tation facility. He now supports himself by odd jobs such as take- home piece work from local factories. His possessing deity is the mythical Monkey ★ of Chinese legend.13
It is obvious that an individual kei tung's rank within the cult is not based on the relative position of their possessing deities within the Chinese pantheon. Rank is predicated on the kei tung's experience as a medium and degree of involvement in the affairs of the temple association. The mere fact that the cult master's posses- sing deities would be judged as relatively minor personages in the Chinese pantheon in no way affects his recognized position of do- minance among the ritual specialists. His over twenty years of experience as a kei tung, and his role as one of the founding “19 Brothers" of the temple association, render his position unassailable.
Many elaborate ceremonies are conducted by Tai Wong Ye kei tung, the most ostentatious being those held during Chinese New Year and the Yu Laan or Hungry Ghost Festival. It is our contention, however, that the keystone of the cult's appeal as a religious centre lies in the simpler ritual held each evening at 10 p.m. It is that ritual which we will now discuss.
Tai Wong Ye Temple: The Possession Ritual
Eighty-seven years ago a Christian missionary in Amoy describ- ed a spirit possession ritual as follows:
"The graven idol can be seen sitting in the shrine, with its attendant figures by its side. The group of men that are chanting in a steady, monotonous voice charms that are supposed to bring the spirit are usually men of no reputation in the village. There is no scholar in his long role present, and no man of influence standing by to do honor to the idol. The men seem fit for scenes of darkness and remind one of Macbeth's witches making their
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