Chapter 15 The second part of Xinjiang Qapqal Xibe folklore - 5

The historical and cultural traditions and relics of the Xibe people are also preserved to some extent through Shamanism.For example, the "Shaman Song" of the Xibe nationality is now preserved in the home of Niulunan Jinbao in Yilaqi, Xibe Autonomous County, Chabuchar.The book was hand-copied by his great-grandfather Erxi Shaman in November of the tenth year of Guangxu in Qing Dynasty (1884).Erxi Shaman was born in 1866 and died in an unknown year.He started to learn shaman at the age of 18, and trained a Niulu Phra Shaman (died in 1956), and Phra Shaman trained a Niulu famous female shaman - "Hehe Shaman" (died in 1976). "Shaman Song" has been known for a long time, but no one has seen the original except the preserver.Because the descendants of Erxi Shaman have always abided by the last words of their predecessors "not to be passed on easily".After the death of Nan Jinbao's father, it gradually appeared.

Xibe scholar He Ling introduced in the article "Shamanism and its Culture" (included in "Xibe History and Culture"): "Shaman Song" was transcribed in Xibe, and it was divided into two volumes. , but very particular, neat and clear fonts.The paper is fine white paper made in Russia, and there are many Russian steel seals on the paper.The size of the book is 18 x 9 cm, 124 pages, 14 lines per page. "Shaman Song" was not written in one go. According to the analysis of the content, its basic "framework" had been formed long before the Xibe people moved westward, but the shamans of each surname supplemented the elements of their surnames when they sang prayers, making it seem Become a sacred song of a shaman of a certain surname (Zashhur's family).Throughout the entire "Shaman Song", it basically includes the entire content of shaman activities such as praying, blessing, and praying.Therefore, it is difficult to determine the exact age of the production of "Shaman Song".Perhaps it can be said this way: After a long period of oral transmission of "Shaman Song", in 1884, Erxi Shaman added his surname and recorded it in writing.

"Shaman Songs" consists of two volumes. The first volume is called "Songs of Prayer, Blessing, and Prayer to God"; Paper-cuts in different shapes) Song of the Gods.Among the Xibe folks, the two volumes of "God Songs" are commonly called "Shaman Dance Spring" (that is, "Shaman Songs"). "Songs of Prayer, Praise, and Prayer" is the most important part of "Shaman Songs", which consists of nine parts: "Songs of Prayer When Learning Shaman", "Songs of Prayer for Tori (Bronze Mirror)" ", "Praying for the Divine Song of the Golden Knife Ladder", "The Shaman Sitting on a Stool and Pleading for the Divine Song", "The Shaman Standing in Front of the Door and Praying for the Divine Song", "The Shaman Praying for the Divine Song for Healing", " The shaman set up an altar to call the god song of the goat", "the two gods call the god song when inviting the gods" and "the shaman passed the eighteen Kalun god songs".At the end of the ninth part, there are still seven explanations about the terms used for shaman prayer, a section of advice about this book, a brief introduction to the shaman of the Nala and other clans, a schematic diagram of the shaman on the knife ladder, the way the shaman sends "Wuerhu" and Eleven shamanic protection spells.

Yong Fuqing took us to the home of Wu Zhongming (also known as Dachua) to see the hanging statue of the shaman.Wu Zhongming, male, 58 years old at the time, had a shaman statue in his home.According to him, this statue existed when it came from the Northeast, and it has been handed down for seven generations.It was forced to be handed over during the Cultural Revolution, and then secretly retrieved and kept at home.I don't dare to determine the age of this picture, but judging from the peeled-off picture, it is indeed a work with a long history.The length of the painting is about 1.2 meters, and the width is about 0.8 meters (I couldn't find a ruler at that time, so it was just an approximation).Due to the age, the picture is blurred.This is the kind of ladder diagram described by previous investigators, and it roughly consists of three parts.One is the shaman gods in the upper part; the second is the distribution of shaman souls and animal spirits in the world in the middle part; the third is the scene of the human shaman holding a ceremony below.

We went to Yong Fuqing's house again.Yong Fuqing pointed to the bare western wall and said, this is the place of gods.The first to sixth from left to right are the gods of Shaman, the seventh is the god of Erqi, the eighth is the god of Douqi, the ninth is Mother Xili, and the tenth is the same god, 11 are gods of midwives and 12 are the same gods.The same teacher is the fairy family, and our shaman's teacher is a human being.This is fundamentally different.None of the gods he spoke of could be seen, except that there was a symbol on the throne of Mama Heli, which was a ball of rope.Mother Xili is the patron saint of babies.Yong Fuqing opened Xili's mother and placed them on the table. The small bows and arrows, small wooden shovels, small plows, cloth strips, etc., were very clear. I took photos. (12) He said that the strips of cloth represent girls, and the plow and shovel represent boys, which means that he is a farmer; the bow and arrow are also boys, who are soldiers.Also, bishi (sheep bone) or long cloth strips represent seniority.In ordinary families, Xili's mother usually puts them in paper bags and hangs them in the northwest corner of the room.Every Spring Festival, they are taken out of the bag and pulled diagonally from the northwest corner to the southeast corner. Parents and children burn incense and kowtow for them. On the second day of February, they are put back into the paper bag and hung back to the original place.Yong Fuqing said that Xili's mother can also see a doctor, and she takes care of the childbirth and protects the children and grandchildren. (13) People who do not have children can have children if they worship this god.The Mama Hiri here is roughly the same as the Fodo Mama I've seen in Manchu.Yongfuqing's current shaman items include a red belt and a small bronze mirror worn on his chest; (14) there is a ruler, which he calls "red ruler". (15) When building a house, use it to determine the direction; when the cure is not good, hang it on the door to block evil spirits; you can also use it when making a face-to-face.There are also shaman whips, and fire needles for healing. (16) Yongfuqing also has "Shaman Song" written in Xibo script, which is marked on the book cover as the tenth year of Guangxu.According to him, it was passed on to him by his master Hehe Shaman.

Later, we went to Siniulu to visit Fushou, the descendant of Yushaman of the Fucha clan.Fu Shou, male, 63 years old.Jade shamans have shaman clothes, bronze mirrors, god hats, god statues, and Jida (guns) handed down from generation to generation.But no matter how we enlightened him, Fu Shou refused to show the items.He said that these things can only be seen on August 15th, when a whole sheep sacrifice will be held.Not good at other times.Someone from Urumqi came to see these things the year before last, and he has been suffering from leg pains since then.Up to now, my legs and feet are still inconvenient, and after three years, it has not improved.Therefore, he dared not touch the things of the ancestor shaman anymore.I saw that there was a box about 0.8 meters long, 20 centimeters wide, and 25 centimeters high on the table, and the things were stored in it.We had no choice but to let him sit in front of the table and take a picture with the box as the background.Fu Shou said that he didn't know about Taiye Shaman.His own son held a sacrificial goat when he was three years old. He was a shaman seedling and was adopted by the shaman. When he was 13 years old, he sacrificed goats, but he did not become a shaman, and he was relieved.He washed it after taking a bath with the water of seven kinds of flowers.

Mr. Zhong Lu, a scholar of the Xibe nationality, introduced the Fushou family's shaman pictures in the article "Investigation on the Shaman Culture of the Xibe Nationality" (Folk Literature Forum, Issue 1, 1996).He said that Fushou, a farmer in Duiqi Niulu (Si Niulu), showed us a picture of a god that he regarded as a sacred treasure. It was a relic of his great-grandfather who was a shaman. Mi is a color oil painting. The layout of the picture is roughly the same as that of other Hara (clan) gods. It is divided into three layers, separated by horizontal levels. Some of the pictures of gods are also painted on this layer with Buddha, loving grandmother, benevolent and loving father, etc.).The middle layer is the shaman world. The central figure here is the goddess Isanju. There are various gods around her, including human-shaped gods, eagle-headed human-body gods, many strange beasts and birds, and ancestor gods. They are divided into upper and lower levels. They sat on both sides, and below them were two horsemen, one on the left and one on the right, both wearing bows and arrows, and they were patrolling, accompanied by wild horses, wild boars, and wolves.These two people are the guardians of the shaman's territory; the lowest level is the human world, which is separated from the divine world by a more striking horizontal line.There are a bunch of people on the left and right sides of the place.On the left are four people, all beating the divine drum, one is the master shaman and the other is his apprentice, all dressed in full body clothes, and the other two are assistants in casual clothes; on the right are a group of men, women and children, the relatives and Villagers watching.The ceremony of climbing the ladder is held here, so there are also paintings of white bulls for worshiping gods, altars, and oil pans for magic spells.This is not over yet. In the middle of the picture stands a sky ladder, which leads directly from the ground to the Shaman God Realm, majestic and majestic.

We went to the county cultural center to interview An Su, and we talked for a long time.He dug out a lot of old photos for me to see.Finally, I sent me the photo of the son of the shaman who danced to the gods.He is wearing a Xibe shaman suit, a shaman skirt and a shaman hat.The shaman drum he beats has flower petals painted on it, which is very beautiful.He also gave me a photo of Wuniulu Xili's mother. We went to Wuniulu to see He (surnamed Heyer) Chunqing, he is 27 years old.According to his mother, Chunqing's father's grandfather was a shaman.There are also statues and Tori at home.This ancestor shaman had an apprentice named Hu Shaman in Qiniulu.The ancestor shaman's god hat, god skirt, waist bell, etc. were all given to Hu shaman.When I got married here, there were still many sacred tools, and it was said that women could not see them.I remember that there are bells on the shaman hat at home, and the hat is made of copper and yellow.There are six or seven waist bells.This family kept the god pictures, bronze mirrors, incense bowls, etc., and they agreed to take pictures with the help of their companions. (18)