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The gates and doors of Chinese houses have long received special ritual attention. [1] Sacrifices to a door spirit are recorded as early as the Book of Rites. [1] [2] By the Han, this spirit had become the two gods Shenshu and Yulü, whose names or images were painted into peachwood and attached to doors. [1]
The Chinese idea of the universal God is expressed in different ways. There are many names of God from the different sources of Chinese tradition. [17] The radical Chinese terms for the universal God are Tian (天) and Shangdi (上帝, "Highest Deity") or simply, Dì (帝, "Deity"). [18] [19] There is also the concept of Tàidì (太帝, "Great ...
Chinese mythology holds that the Jade Emperor was charged with running of the three realms: heaven, hell, and the realm of the living. The Jade Emperor adjudicated and meted out rewards and remedies to saints, the living, and the deceased according to a merit system loosely called the Jade Principles Golden Script (玉律金篇, Yù lǜ jīn piān
Ox-Head and Horse-Face in the Hell Scroll at Seattle Asian Art Museum. Ox-Head (simplified Chinese: 牛头; traditional Chinese: 牛頭; pinyin: Niútóu; Wade–Giles: niu 2-t'ou 2) and Horse-Face (simplified Chinese: 马面; traditional Chinese: 馬面; pinyin: Mǎmiàn; Wade–Giles: ma 3-mien 4) are two guardians or types of guardians of the underworld in Chinese mythology.
The Four Symbols are mythological creatures appearing among the Chinese constellations along the ecliptic, and viewed as the guardians of the four cardinal directions. These four creatures are also referred to by a variety of other names, including "Four Guardians", "Four Gods", and "Four Auspicious Beasts".
Tamon-ten (Vaiśravaṇa) at Tōdai-ji, Japan The Four Guardian Kings in Burmese depiction. The Four Heavenly Kings are four Buddhist gods or devas, each of whom is believed to watch over one cardinal direction of the world. The Hall of Four Heavenly Kings is a standard component of Chinese Buddhist temples.
Along with Chinese folklore, Chinese mythology forms an important part of Chinese folk religion (Yang et al 2005, 4). Many stories regarding characters and events of the distant past have a double tradition: ones which present a more historicized or euhemerized version and ones which presents a more mythological version (Yang et al 2005, 12–13).
Before Chenghuangshen ("City Gods") became more prominent in China, land worship had a hierarchy of deities conforming strictly to social structure, in which the emperor, kings, dukes, officials, and common people were allowed to worship only the land gods within their command; the highest land deity was the Houtu ("Queen of the Earth").