Taiwan Today

Chinese New Year falls on February 15 this year. To Chinese people everywhere this festival is the last word in colorful and joyous celebrations. It is the most important, longest and noisiest of all Chinese festivals, lasting nearly four weeks.

During this period, rich Chinese traditions, a sort of gay abandon and a hundred and one forms of celebration dazzle the on-looker, especially if he is new to China.

Westerners are usually delighted by the exotic and quaint customs, the inimitable minutia of rites, and the religious fervor put into the ceremonies. Food is lavish at this time of the year and much time is spent on feasts and parties.

To students of Chinese culture, the Chinese New Year has a more profound meaning hidden behind the facade of glowing lanterns and exploding firecrackers. Many of the phenomena can only be explained by the more than four thousand years of Chinese traditions and legends. It is also a manifestation of the mood of an agricultural society. The western student, if he so chooses, may even write a doctoral thesis on the lunar calendar.

He will find, for instance, that the seemingly unending array of edibles and potables made available to everyone during New Year’s time is not a reflection of a philosophy of “live to eat.” Such lavishness is but a reminder of the thousands of years of China’s agricultural society. In rural China, the farmers used to work hard all the year round and lead a very frugal life. They could only have a good time during the New Year holidays when the hoe was put away because the paddies were snow-covered. That was the only time of the year when the family could forget about hardships and enjoy themselves. Hence this display of lavish eating and drinking.

The Chinese New Year also underscores the influence of the Chinese family system. The bread earners of non-agricultural families often worked away from home. The New Year period gave them the only chance to rush home and have a family reunion around the hearth. Of course they should be properly wined and dined.

The student may even detect a trace of Chinese humor or satire in the way the Kitchen God is treated. The Chinese people can afford to laugh at themselves and each year they set about to play that little trick with deity, admitting at the same time that no one could claim to be morally simon-pure.

Lunar Calendar

A brief description of the Chinese calendar is needed before one can fully appreciate the Chinese New Year. It is the calendar based on the phases of the moon. It has other names - the yin calendar since yin the negative or female element in the principle of nature, is the symbol for the moon, or the Hsia calendar because it is believed to have been first introduced by the Hsia Dynasty about nearly 4,000 years ago.

According to this calendar, the year is divided into 12 moons of 29 or 30 days each. For every 30 moons, an extra one is added. Thus, the year 1960 has 13 moons, instead of 12. It is always “new moon” on the first day of the cycle and always “full moon” on the 15th day.

In comparison with the Gregorian calendar, the lunar calendar is more efficient in calculating the caprices of the moon and of the tides. But the Gregorian calendar is superior in telling the seasons and specific dates such as the equinox.

The Chinese use one of their 10 cardinals plus one of their 12 ordinals to name the year. This year is called hsin chou, hsin being the eighth cardinal and chou being the second ordinal. Hsin chou will come back 60 years from now. Incidentally, in that future year, the Chinese New Year will again fall on February 15. This is called the 60-year cycle.

There is, too, the animal cycle of 12 years. Every year is identified by an animal and the twelve creatures so honorably chosen are the rat, ox, tiger, rabbit, dragon, snake, horse, goat, monkey, rooster, dog and pig. This year is the year of the ox. The preceding year was the year of the rat. And next year will be the year of the dragon. Each animal is supposed to have its specific traits which may be demonstrated in that particular year.

A Chinese born in the year of the ox carries this animistic identification all his life. This is quite a convenient device to figure out the age of a man.

For example, a man has the ox emblem. So, he must be either one-year-old, 13, 25, 37, 49 or 61. Since he looks fortyish, it is safe to say he is 37, by Chinese reckoning.

A Chinese is one-year-old the moment he is born. After the Chinese New Year, he gains one year. Therefore, a child born on the Chinese New Year’s Eve will be two years old the next day.

On January 1, 1912, the government of the newly born Chinese Republic officially proclaimed the adoption of the Gregorian calendar, saying the lunar calendar was meant for the discard. Fifty years have elapsed since that proclamation. The Gregorian calendar, true, is still the official calendar and January 1 is still the official New Year’s Day.

But the stubborn Chinese have been going on observing the lunar calendar. They pay perfunctory respect to the Gregorian dates but they reserve all their glee and festive spirit for the Lunar New Year. The government had to ignore, if not surrender, to this heroic campaign of resistance.

Now, the Chinese New Year’s Day is officially set aside as the Spring Festival or Farmer’s Day. Usually, the government proclaims an official holiday. Over on the mainland, the Chinese Communists, who have been trying to change everything Chinese, also have acknowledged defeat. They use the two calendars simultaneously and the Chinese New Year is a four-day holiday. Of course, the Communists manage to have the workers “volunteer” to stay on their jobs during the holiday.

The Chinese New Year is the day of the first new moon after the sun enters the sign of Aquarius and falls between January 21 and February 19 on the Gregorian calendar.

Longest Festival

All other Chinese festivals last only one day. But the New Year takes almost a whole month. It has been shortened again and again by the tempo of modern times and the more urgent demands of one’s work. In the cities, the New Year ranges anywhere from five to ten days but in the countryside, the celebrations often take three or four weeks still.

By tradition, the New Year begins on the 16th day of the 12th moon. The businessmen are the first ones to start the ball rolling. On that day they close their accounts, entertain their employees and offer libations and dishes to the gods to thank them for a prosperous year. In certain parts of China, an employee knows he is no longer wanted when he is offered rice with red beans during this particular banquet. Usually he stays until the end of the dishes, thanks the boss, picks up his bonus next day and never comes back.

Although the account are closed on the 16th day, tradition permits the collection of outstanding debts up until New Year’s Eve. Sportsmanship takes a dim view of anyone trying to collect money during the New Year. Thus, men deep in debt often try to keep themselves out of sight while their creditors may be seen holding a lantern on New Year’s Eve and looking everywhere for them.

(Another tradition which may not have anything to do with the New Year is the eight-precious congee eaten on the eighth day of the 12th moon. Monks in Loyang were believed to be the originators of this custom, but this theory has been challenged by some white-bearded researchers.

On that evening, at least eight different vegetables are cooked with eight different kinds of rice. The end result is a delicious porridge. Rich people may use 64 different ingredients but eight is the minimum requirement.)

Sendoff for Kitchen God

A week after businessmen have declared their own holiday, every household gets busy. This is the eve of the 23rd day. It is the farewell dinner party for the Kitchen God, the papier mache figure which has been sitting in a small alcove over the stove in the past year.

Legends say that the Celestial Father summons all gods (sent to earth) to return to heaven for an annual state-of-the-earth report. The Kitchen God who is virtually the Celestial Father’s inspector general in each household is to give a faithful account of what a particular family has done.

Since no one is perfect, every family is in some sort of a panic. The Kitchen God has been too much neglected. He has been covered by soot, and the offerings have not been kept constant. A last minute effort is thus made to make him happy.

After a dinner laced with spirits, the Kitchen God’s image is taken down from the Niche and placed on a table. Tapers and joss sticks are lighted. A sticky candy, tang kua, a kind of malt sugar, has been made for the occasion. The family washes it down with tea. A piece of tang kua is smeared over the mouth of the god to seal his lips. Wines are offered in quantity in the hope that the Kitchen God will be dead drunk during his journey heavenward.

All these preparations done, the Kitchen God is ready to depart. A bonfire is prepared for him and his paper steed. Sacrificial paper money (it used to be sacrificial ingots but now paper money is used since it is believed that even the gods have changed their bullion policy) is burned. Fuel is thrown into the fire. These are offered to the Kitchen God to relieve him of the tedium of the journey.

It is said but hardly believed that when the Kitchen God appears before the Celestial Father, he is not quite himself. Money in pocket, food in stomach and wine in head, he finds it impossible to open his mouth where the tang kua makes his voice inaudible. So he makes a few unintelligible sounds and the Celestial Father dismisses the minor god with a wave of his hand, thinking that the family must have done pretty well.

So much for the big-hearted gods, now let us return to the mortals.

After the Kitchen God is sent to heaven, the family sets out to thoroughly clean up the house. Windows are washed sparkling clean, the floors and ceilings are swept. The kitchen is made spick and span. In North China, the farmer’s wife and daughter cut paper into flowery designs and paste them on window panes.

Two red scrolls are hung on either side of the hearth. Inscribed thereon are a polite message with dark undertones meant for the eyes of the Kitchen God: “When in heaven, pronounce only commendable acts, when on earth, bring peace and prosperity.”

Spring Scrolls

The next day, the 24th of the 12th moon, is the scrolls day. The Chinese believe in scrolls. If they are able, they write them themselves. Otherwise, the fortune tellers in the street are always available for a fee. A typical scroll reads: “The old vanish with the burst of firecrackers; the new come in with the good omens.”

In addition to the scrolls, the Chinese often buy from the market paper-images of the door gods who are either mythical figures called Shun Ssu and Yu Li or two legendary generals Chin Chiung and Yutzu Kung, as shown on the cover of this issue.

The portraits of forefathers are hung in the main hall. In the study, pictures showing selected animals or plants with good forebodings adorn the walls. A bat means bliss. The cassia tree represents prominence. The lotus signifies continuity. So on and so forth, ad infinitum.

The furniture is spread with embroidery. Palace lanterns sway with the gentle breeze. The best paintings and calligraphy are displayed. Vases with flowers stand on side tables. All dirt is burned in a fire.

The family is thus ready for the New Year.

In homes without running water, a separate ceremony takes place at the well where an offering of joss sticks and paper money is made to the Well Spirit. Enough water is drawn to last several days and the well is sealed with red paper. When the seal is broken after New Year’s Day, the first water taken out is always sparkling and clear.

New Year’s Eve

New Year’s Eve is strictly a family affair. By that time, all family members have reached home and are assembled around grandfather. The main feature is the dinner, which is for the dead as well as for the living.

Before dinner, every family member Kowtows or bows before the ancestral portraits in the main hall. This is the way to thank the forebears for the heritage and blessings from them. In front of the portraits are a full array of food. Well-to-do families change the offerings three times a day, with tea and candies in between. The dead is fed as the living. The offerings are maintained for two, solid weeks during which time the kowtowing or bowing precedes the serving of each meal to the ancestors.

In many parts of China, sons who have lost a parent within the last three years wear the white of mourning during the New Year days. They also are denied a share in the celebrations.

The New Year’s Eve dinner is sumptuous. While wines flow freely the dishes keep on coming. Ordinary foods take on exotic names. Eggs become “silver ingots” and vegetables are called “Buddha’s sceptors.” Fish is identical with “plenty” and other “ingots” are the olive, the water chestnut and the radish. The Chinese believe that good names will bring good fortunes.

Even the young are allowed to sip some wine that night as discipline is diluted by the spirits. Nevertheless, profanity and curses are strictly forbidden.

As soon as the meal is over, the Kitchen God returns. He is greeted with tea, fruits, cakes and the inevitable firecrackers. A new paper image is placed in the alcove and he dutifully begins another year of vigilance.

After the dinner, the family takes up the traditional “watch for the advent of the New Year.” The watch is enlivened by mahjong or other games for the adults and firecrackers for the youngsters. According to the Chinese calendar, the New Year comes to the world at 11 p. m. on New Year’s Eve.

Kung Hsi Fa Tsai

When that particular hour arrives, the din of firecrackers becomes so deafening that the gaming tables have to stop. Everybody says kung his fa tsai to everybody else. Literally it means “best wishes for good fortune.” It has now become a proverbial greeting for the Chinese New Year.

In South China and Chinatowns throughout the world, gung hay fat choy is to be heard. It is the Cantonese version of kung hsi fa tsai.

As the firecrackers are chasing away the lingering evil of the old year, it is time to retire. Lights and fires are left burning. A basket of food is placed in the center of the living room to guarantee a continuous supply of these essentials in the new year. Sharp utensils are put away so that no one gets hurt to start the new year with pain.

On New Year’s Day, the master of the house must get up early. The women of the household may want to go to the temples to offer to the gods. They have such pious faith, especially when they offer the first joss stick of the day to the gods, that they believe it will bring really good fortune. The master has to get up ahead of the women-folk since he is the one to unlock the front door and offer the incense and joss paper to heaven and earth. He also pastes two red scrolls on the front door.

Another patented Chinese custom pai nien now takes place. Literally, it means “New Year kowowing.” In fact, it is mutual greetings during the New Year’s Day.

At first it is done within the family. The youngsters line up and bow before their elders while saying kung hsi fa tsai. In return, they are handed money contained in red paper bags. The money must be in even numbers and, better yet, in multiples such as 12, 120 or 240. Sons who have jobs may offer red bags to their parents as a token of filial piety.

The adults then set out to call on friends and relatives on their pai nien round. When they meet, peanuts (signifying long life), a specially prepared rice cake called kao (meaning “highness”) and the olive tea are offered. Money is left under the tea cup as tips for the servants. Intimate friends may sit down to talk over a glass of wine or may enter into a mahjong game, thus ending the pai nien round.

In Taiwan, a novel but convenient way has been devised to save time and trouble spent on pai nien. Groups are told to gather at a certain place on New Year’s Day and the pai nien is done en bloc. This is a dubious improvement as it kills the joy of the merry-go-round.

The first meal of the year is all important. The amount of food served forecasts how much the family will have in the next 12 moons. Therefore, the breakfast is again a heavy affair. In certain parts of China, New Year's Day is vegetable day. Dates are used in the breakfast since they are also “gold ingots.”

For the next few days, the festive mood goes on unabated. The children in particular are in the thick of it. Although the shops are closed, stands are in the streets selling firecrackers, balloons, toys, and what-have-you. They, like their elders, are in their holiday best. There is no school either. Their joys can only be imagined by Christian children during Christmas time.

On the fifth day of the first moon, the shops reopen. Before the doors are opened, firecrackers again burst out liberally as the God of wealth is being welcomed into the shop.

With Mammon’s return, life gradually becomes normal. Gambling dwindles off and more and more people go back to work. Weather permitting, the farmers may even visit the paddies once or twice to tryout the earth.

Lantern Festival

But the New Year spirit holds on until the 15th day of the first moon, the Lantern Festival.

Nearly two thousand years ago when Buddhism started to blossom in China, the people believed that celestial spirits could be seen flying about in the light of the first full moon. The torches used in the search for spirits gradually evolved into elaborate lanterns in every conceivable shape, color and material. In Taipei, the Buddhist temples hold grand displays of lanterns on that day and many communities sponsor lantern parades for the children.

For the intelligentsia, there is the quiz festival. Word puzzles are pasted on the lanterns and prizes are offered for the correct answers. This is an art which has not died out but is even gaining ground in Taiwan.

The Lantern Festival, especially in rural villages, takes on the dimensions of a carnival. Street vendors peddle sweets and toys. Puppet shows, story tellers and operas continue until the wee hours of the morning. The special dish for that day is the yuan hsiao, a small round dumpling of glutinous rice flour with salty or sweet fillings.

The attraction to stop all attractions, however, is the dragon dance. The dragon is a cloth and papier mache monster motivated into fanciful contortions by a team of men whose heads and shoulders are covered by the dragon’s huge jointed body. A fiery pearl which is a lantern is chased by the dragon. While the musicians beat out the rhythm on their gongs and drums, the dragon makes turn and twist lunging for the pearl. Firecrackers are used by the children to egg the dance team on.

Bonfires in the fields are another feature in many parts of China. The farmers burn up the stubble that night. The next day, they will go back to turn the earth. The ash is good as fertilizer.

Children again are seen racing ahead of the ground lanterns they are pulling. They are shooting off their last firecrackers. Their fine clothes are showing signs of wear and tear.

It is clear that the colorful Chinese New Year has drawn to a glorious end.

Origin of Celebrations

The Chinese New Year is observed not only by Chinese everywhere in the world but by a few Asian countries which have come under the Chinese cultural influence. Vietnam is a good illustration. On that occasion, the Vietnamese and Chinese celebrate the new year hand in hand.

The celebrations on Taiwan are similar to those in other parts of China. But one story told from generation to generation in Taiwan is worthy of special notice.

According to the story, one year the people forgot to honor the Monkey Spirit with offerings. Offended and slighted, he went to the Celestial Father with the complaint.

The Celestial Father, convinced that an injustice had been perpetuated, decided on a drastic plan to punish mankind. He ordered that the earth be immersed in ocean waters in the night of the 30th day of the 12th moon.

The horrible word was spread far and wide. The human beings learned of the celestial decree on the 25th day. They panicked. Offerings were made to the gods with a plea for a stay of the order. Very soon, word from heaven that they must die.

Men were in despair. They sent all the gods to heaven. Travelers returned home to wait for the end. Since there was no hope, people slaughtered all the pigs, oxen and fowl and converted them into succulent dishes. Cakes were made. Games were played. Men wanted to die with a full stomach and happy.

In the evening of the 30th day, the “last supper” which was again a big banquet was served. After that, men put on their best clothes and waited.

The dawn came but nothing happened. It seemed that the Kitchen God was overworked during the period. He was afraid that men might continue this eating spree. He pleaded before the Celestial Father who changed his mind and decreed that men, after all, were to live.

The word got down to the world again. People were so overjoyed that they went around in circles congratulating one another, saying kung hsi fa tsai.

Thus, the first New Year was celebrated by men.