Chapter 12 The second part of Xinjiang Qapqal Xibe folklore - 2

In the early morning of September 27, we went straight to find Zhao Chunsheng.He works in the County Cultural Bureau and is a composer. The Xibe folk songs he adapted based on shaman tunes were once spread all over the country. When I met Zhao Chunsheng for the first time, if I don’t know the details, I must regard him as a village accountant or secretary of the township chief. He always has a modest smile on his slightly dark face. weak.His eyes, like his voice, were kindly and dreamy, and he was a man who loved to meditate.Although he was wearing an ordinary beige jacket, his musician's temperament was still revealed in his expression from time to time.

We quickly turned to the topic, and first asked him to talk about his collection of shamanic music.Obviously this topic touched his nerves, and he didn't know how to sort out his thoughts for a while, the words were messy, but very comprehensive.He said that during these years running down there, he has collected more than 20 tunes and 16 lyrics of shaman songs. Now he has sorted out the tunes and lyrics and hopes to have the opportunity to publish them.Speaking of this, I saw that his expression was confused and peaceful, like a mother who was expecting the birth of her child. From his talk, I learned about the general situation of the Xibe shaman songs: first, the relationship between the tune and the occasion is fixed, and different tunes are sung on different occasions; secondly, different types of shamans have different tunes. Man, Erqi, Douqi, and the same (these are all types of shaman of the Xibe nationality) all have their own music; again, there are songs and dances in the shaman ceremony, and the accompaniment instrument of the shaman dance is the drum. It is very useful when a shaman is in a coma. When a shaman is mad, he can communicate with the gods, pass a pass, ask the gods for help when he is in trouble, etc. In addition to verbal narration, the sound of drums is also a means of conveying his encounters.According to his statistics, there are as many as 15 kinds of shaman drum rhythms of the Xibe people.

Bringing up the topic of shaman healing, Zhao Chunsheng only had some memories of the past era, and he talked about a past event told by his family when he was young. In the 1920s, his uncle suffered from neurosis and was cured by a shaman.My uncle, who was less than 20 years old at the time, went to the kitchen to drink water one night and did not return for a long time.His elder sister was very surprised when she heard the sound of fighting in the kitchen, shouting loudly.My sister came to the kitchen in the yard, poked a hole in the paper window, and looked inside.I saw him fighting alone there, he threw himself on the wall, stomped his feet on the ground, and went crazy.Then look at an animal on the wall, it is a weasel (Kulintai), it turned out that it became a spirit and took away the soul of my uncle.From then on, my uncle fell ill and became insane.You can't see the water, and the condition will be serious when you see the water.The shaman treated him again and again, but he refused to listen to the shaman and opposed the shaman.In the end, the shaman had to use horsehair to tie his nose to an iron ring and his feet with iron chains.The shaman took him to perform the fire jumping ceremony. During the ceremony, it seemed that his feet were burned, but after the ceremony, there was no scar on his feet. It turned out that the burned feet were the feet of the spirit.During the ceremony, the shaman whipped him with an iron whip. On the second day, it was found that there was no scar on his body.

Zhao Chunsheng believes that the Shamanism belief of the Xibe people is a deep-rooted tradition.Whenever the house is not peaceful and the family members are sick (there are all kinds of illnesses, not just mental illness), they all think in a mysterious way.Some people get sick suddenly, and people think this is very abnormal; some have sudden mood changes, skip eating, and only sleep, which is also abnormal.So I asked the shaman to take a look. In the past, almost every home of the Xibe people had a fox fairy shrine, where food and wine were offered.It is said that the fox fairy who changes into a human will change his original shape after drinking.His mother said that when she was young, once it was dark, she saw a bright spot in the distance. There were adults, old people, and children threshing the wheat field.She asked her father: Whose house in the distance plays games in the middle of the night?Dad ignored her.When they returned to the village, they saw a bright spot over there.In the end, her father told her that it was a family of the fox fairy.Zhao Chunsheng told several fox fairy stories in succession.

Back at the hostel, I read the works presented by Xibe scholars He Ling and Tong Keli, hoping to see how they analyzed different types of Xibe shamans. According to their research, I got the following impression: The same—the same is for women, they usually participate in labor, talk less, pay attention to restrain themselves, and avoid unnecessary contact with the outside world.What they diagnose and treat are generally incurable or mental diseases (commonly known as the disease of provoking foxes in the folk).The "Fairy Family" and "Fox Family" are also enshrined. A niche board is nailed on the west wall of the warehouse (the Xibe people call it Hashbag), and the vixen (the Xibe people call the fox "Hashbag Yizhaka" instead of Proclaim its name), usually set a censer.The way to see a doctor is to diagnose the condition by looking at the patient's complexion; the second is to diagnose the condition by looking at the lines of the talisman paper.The general form is to cut a piece of blank talisman paper, hold a specific prayer ceremony, and then in the dark place of the room, sing the same divine song with willow branches and tap the talisman paper. After dozens of minutes, hold the talisman paper under the light Watch carefully, explain the cause of the disease to the patient according to the lines of the talisman paper, and determine the treatment method; the third is to use divination to diagnose the disease.In the way of divination, 43 stones or 43 branches are thrown on the table, and the cause of the disease is found according to its layout and direction.

Erqi - Erqi is a wizard who specializes in infant measles.The god enshrined is Mama Mafa, who later borrowed the image of the Han goddess of acne.In the past, there was basically a "Mafa Mama Temple" (some called Niangniang Temple) among the eight cattle records in Chabuchar, in which the god Mafa Mama was enshrined.There are men and women in Erqi, and among the folks they claim to be messengers between humans and the God of Plague.Every year when a child develops measles, they begin to act as doctors. People trust them far more than doctors. They go door to door to pray and guide patients.

Douqi-Douqi is a wizard who specializes in expelling "Yibahan" (demons and ghosts).They are also full-time wizards differentiated from shamans.Their treatment is called "Douyi Bahan".If someone has a certain disease, they go to the same doctor for treatment first, and if they can't be cured, they go to Douqi for treatment.After being diagnosed by Dou Qi as being caused by ghosts and ghosts, the Bahan ritual of Douyi is about to be carried out.The content of the ceremony is not complicated: Dou Qi takes off the patient's clothes, prays according to the procedure, and then beats the naked patient while shouting, until the patient is tired or knocked unconscious.Some patients may suddenly disappear due to mental fear or physical stimulation after several beatings.Dou Qi believes that people suffer from "Yibahan disease" because of the possession of ghosts. Therefore, beating the patient is not the pain of the patient's body, but the pain of the ghost. When the ghost can't bear the pain, it will leave the patient's body. , the patient's symptoms will disappear.Douqi is generally male.