also enormous family wealth. His image depicts him sitting on a chair, with a long white beard and white garments; he carries a sceptre as a sign of authority and on the sceptre are engraved the four characters (萬事如意), that is, everything shall be as you desire it.
Wu (武) ts‘ai shên; or Tsêng fu (增福) ts‘ai shên, the military god of wealth. The image depicts this god as riding on a tiger; he has a long black beard and coloured face; in his left hand he holds golden nails, which he gives to his devotees, in his right hand he holds a baton. This is commonly believed to be Chao Kung-ming (趙公明) of Ssŭch‘uan fame, who became a celestial on the Ch‘ing ch‘êng shan (青城山) at Kwan Hsien.
Wei wei (危危) ts‘ai shên, said to be the Mohammedan god of wealth. The two characters, or rather the pronunciation, is probably derived from the Arabic. It is said that the Mohammedans offer beef on his altar, and that the image is dressed like a Tibetan with a high-crowned hat. Some think that the characters have their derivation from the star (紫微星). Others think that there is a connection between this idol and the eight persons who, dressed as Tibetans, visit the houses at New Year time to bring good luck to the house. This custom is known as ao nien (鬧年), and coupled with it is the saying 八蠻進寶, that is, With the eight Tibetans comes wealth.
Ho ho êrh (和合二) ts‘ai shên; the partnership god of wealth, depicted as two partners in business carrying a large coin between them. The real historical characters are said to be two rich business partners of the Han dynasty.
Fu lu (福祿) ts‘ai shên. The god of happiness and emolument, mostly worshipped by the farmers and merchant classes.
Wu lu (五路) ts‘ai shên, the god of wealth for five ways. These five roads are said to be the north, south, east, west and central; also said to be the three ways of making a livelihood (scholars, military, artisans), with hills and rivers; the last two, because the wealth of the country is largely deposited in them, and includes mining and fishing.
