The Development of Kuan Yin: Chinese Goddess of Mercy

Abstract

Great attention is given in books on Chinese religion to the patriarchal organization of Chinese Society and to the important part played by the head of the household. male members of the family share with him in ceremonies to the ancestors, when such rites need to be observed. Hence all families have a passionate longing to have sons, because three things are unfilial and having no sons is the worst, according to Mencius 1). Male heirs are needed to continue the succession and the family worship. This male emphasis has caused the women members of the family to play a passive part in family worship. Sometimes, the women stand at the back of the room whilst the male members go forward to bow to the tablets. On other occasions, the women will approach the ancestral tablets and bow low at the beginning of the ceremony, then they will retire and leave the men to carry out the main ceremony. The women take no part in the worship, at least officially, as this is not sanctioned by the rites. In families of the lower class, the above rule is less strictly maintained. 2) god of wealth, the kitchen god and the gods of happiness are concerned only with men. women of the family have, however, their own divinities, from whom they request the boon, deemed by Chinese women to be the supreme boon of their existence, namely children, if possible boys. great protectress of women is called in general fashion the Holy Mother, Sheng-mu or the Lady Giver of Children, Sung-tzu niangniang. Her worship differs little from one end of China to the other, though the personages who receive these names differ from place to place.