"The Beginning of Spring" or _Li Ch'un_ is a movable feast, falling usually in the first moon. The ceremonies observed have reference to agriculture, and though they are chiefly official in character they are considered of great importance to the farming public. Ages ago the essential part of the proceedings was the slaughter of an ox, which was offered as a sacrifice to the god of Agriculture--generally identified with the legendary Emperor Shên Nung (B.C. 2838). Nowadays the place of the ox is taken by a cheaper substitute. On the eve of _Li Ch'un_ the local magistrate and his attendants go in procession to the eastern suburbs of the city for the purpose of ceremonially "meeting the Spring."[128] Theatrical performers, singing as they go, and musicians with cymbals and flutes, follow the sedan-chairs of the officials, and after them are carried the Spring Ox[129]--not a real animal, but a great effigy made of stiff paper--and a similar paper image of a man, known as _Mang-Shên_, who represents either the typical ox-driver or ploughman or the god of Agriculture.[130] When the procession has "met the Spring" outside the city walls it returns to the magisterial yamên, and there the magistrate and his principal colleagues, armed with wands decorated with strips of coloured paper, go through the form of prodding and beating the ox by way of "making him work" and giving an official impetus to agricultural labour. When this ceremony is over the paper ox is solemnly "sacrificed"--that is, he is committed to the flames; and a similar fate befalls the _Mang-Shên_. Besides the paper ox, a miniature ox made of clay is also supposed to be provided. The clay ox, so far as I can ascertain, dates from a remote period when it was considered necessary that the ox-effigy which was carried in procession and sacrificed should for symbolical reasons be made of earth or clay. When paper was substituted, conservatism demanded that oxen of clay should continue to be made as before--for show if not for use.[131]