159
trans-village bodies, such as the Neighbourhood Association, emerged as sponsors of large-scale social and religious activities. Directors of the Association were owners of four shops, Te-ho, Yao-ho & Ali, Ching-ho li and Kuang-hsing, located on Tung Chung Street at lower Ling Pei, then the commercial core of the area.
The changes occurring in Tung Chung were accompanied by the decline of the chiao ceremony. After the mid-1920s, the festivities never achieved their previous scale and the related rituals were simplified. A 79-year-old villager at Lung Tseng Tau testified that in 1927, when he was a 15-year-old employee of the Te-ho Shop, then the head of the Neighbourhood Association, the chiao ritual was limited to the burning of paper offerings. There were no nan-mo chanting or puppet shows. The festival proved too costly for the villagers. While a Te-ho employee earned only HK$15 a month, for example, the hiring of the chiao priests could cost several hundreds. At the beginning of the 1930s, it is said, the chiao ceremony ceased in Tung Chung.
The Neighbourhood Association lacked the financial resources to support more than one festival, and the Houwang's Birthday celebration was kept at the expense of the chiao festival.
After the chiao ceremony was discontinued, whenever pestilence struck, the Houwang's idol was paraded through the villages at midnight. The nan-mo chanting priests led the procession and firecrackers were used to clear the path. The rituals might be repeated in the following two nights. The route of the parade was decided by divination at the Houwang Temple. When Shek Mun Kap ceased to be the centre of the chiao festival, the Houwang Temple became the most important venue for various religious activities.
It is not difficult to detect the Houwang's influence on the daily life of Tung Chung's villagers. Charms reading "under Master Houwang's command" (侯王爷) can be seen everywhere, on trees, banisters, poles by the road, or on the doors or window frames of villagers' houses. These amulets were “sought" at the Houwang Temple. At home, villagers may install the Houwang's shrine next to their ancestors' spirit tablets. A family named Feng at Ma Wan Chung had their family shrine of the Houwang elaborately surmounted with golden tassels and draped with red cloth. Everyday, the god, together
159
trans-village bodies, such as the Neighbourhood Association, emerged as sponsors of large-scale social and religious activities. Directors of the Association were owners of four shops. Te-ho, Yao-ho F Ali, Ching-holi and Kuang-hsing, located on Tung Chung Strect at lower Ling Pei, then the commercial core of the area.
The changes occuring in Tung Chung were accompanied by the decline of the chiao ceremony, After the mid-1920s, the festivities never achieved their previous scale and the related rituals were simplified. A 79-year old villager at Lung Tseng Tau testified that in 1927, when he was a 15-year old employee of the Te-ho Shop, then the head of the Neighbourhood Association, the chao ritual was limited to the burning of paper offerings. There were no nan-mo chanting or puppet shows. The festival proved too costly for the villagers. While a Te-ho employee earned only HK$ 1 5 a month, for example, the hiring of the chiao priests could cost several hundreds. At the beginning of the 1930s, it 18 said, the chrao ceremony ceased in Tung Chung.
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The Neighbourhood Association lacked the financial resources to support more than one festival, and the Houwang's Birthday celebration was kept at the expense of the chiao festival
After the chiao ceremony was discontinued, whenever pestilence struck, the Houwang's idol was paraded through the villages at midnight. The nan-mo chanting priests led the procession and firecrackers were used to clear the path The rituals might he repeated in the following two nights. The route of the parade was decided by divination at the Houwang Temple "When Shek Mun Kap ceased to be the centre of the chiao festival, the Houwang Temple became the most important venue for various religious activities
It is not difficult to detect the Houwang's influence on the daily life of Tung Chung's villagers. Charms 1eading "under Master Houwang's command" ( X )· ́) can be seen everywhere, on trees, banisters, poles by the road, or on the doors or window frames of villagers' houses. These amulets were “sought" at the Houwang Temple. At home, villagers may install the Houwang's shrine next to their ancestors' spirit tablets. A family named Feng at Ma Wan Chung had their family shrine of the Houwang elaborately surmounted with golden tassels and draped with red cloth. Everyday, the god, together
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