Chapter 29 Part III Supplements of Grassland Shaman Culture-5

Haher introduced that the shaman's soul-calling is done with children's clothes and mother's milk.After the sun sets, the mother reveals her breasts and calls out with her clothes: Come to my mother's arms... come back. Dao Lige said, a few days before seeing the shaman, I told the shaman that there is a patient in my family, and the shaman said, prepare a goat.When you're ready, call in the shaman.The patient lies on the bed, the shaman puts on his clothes, and dances to the gods with a drum.The shaman has a mask with a copper snake on it, and a hat with antlers and an iron hoop.If the child is unable to stand up, it will be called a ghost. After the ceremony, a bell will be given to the child, from one year old to eight years old. If there is no accident and is safe and sound, the shaman will be given cows, sheep, and clothes to thank him.

Dai Fuxiang introduced that if a woman cannot keep her first child, she will not be safe for her second child.In order to protect the children at home, a bird's nest-like thing was made. This nest bag is called Omi God.There is a line in Omier's nest, on which there are knives, bows and arrows, fire sickles and other objects.Fill it with cotton, put eggs or bird eggs, wrap it with feathers, and place it on the east side of the house.Burn incense from the first to the fifteenth day of the first lunar month, and burn incense when you are sick.The shaman takes it down on the appointed date, then there is no danger.It was at night when the shaman fetched eggs, and it was very quiet.The shaman wears the divine robe and holds the bird's nest in his hands like a rocking cart. After mumbling, he takes off the divine robe and lights the lamp.Look at the shaman again, he is sitting there, undressed, holding a child.This shows that the child is very clean, and there are no evil or dirty things to follow.He also said that when the shaman danced to the god of fire, it was not so pleasant. He needed a cart of dried wicker, and the willows were made of white willow and red willow. Rolling around, his feet and clothes didn't burn at all.

Tu Mingyang introduced that on July 27, 1996, the Great Durden family sacrificed at Baiyunchagang, and there were sixty or seventy people attending.There are 25 tori (bronze mirrors) on the shaman clothes in the ceremony, of which 20 are small and 5 are large. (45) The ceremony is to offer offerings to the shaman ancestors, to serve wine in front of the dead shaman's Obo (Shang De, the grave of the dead shaman), and to put some blood on the stone.All the people who had been cured by the shaman before his death came to offer offerings, including Daur people.For the newly made shaman clothes, please ask the ancestors to give the clothes aura, sprinkle blood on the sacred clothes, put some blood on the bird's beak worn on the clothes, on the shaman's skirt, and on the drums.There are 6 rows of copper bells on the shaman clothes, 10 in a row, 60 in total, 12 skirts, two layers inside and outside, and 9 leather strips on one side of the skirt. (46) There are two dragons on the hat.The pattern of the skirt has mountains, water, trees, sun, deer.On the back of the waistcoat are the sun, the moon, the stars, two dragons, and two phoenixes, with ginseng flowers in the middle, a kylin in the middle of the two dragons, and three water patterns below. (47) The drum is buckskin-faced.The family has not offered sacrifices since 1954.Finally, an arrow was placed in the shaman's grave, and it was used to shoot the gods who came outside to harass.

Ewenki Shaman Culture Exhibition Teacher Su Ritai told me that in July 1988, the Hulunbuir League Cultural Office and Exhibition Hall were going to conduct a survey of local shaman culture and were looking for folk experts in this area.Their Director Li is Tu Mingyang's father-in-law, and knowing that Tu Mingyang has this ability, he recommended him to them.This Tu Mingyang really lived up to everyone's expectations, and held a fairly formal sacrifice ceremony for them. The ceremony was held on the western hillside far away from the residential area. According to the local tradition, a yurt was erected first, a birch tree was planted inside the yurt, and a birch tree and two birch trees were also planted on the south side of the yurt. The branches and leaves are lush.Then three ropes were drawn between the two birch trees, and strips of red, yellow and blue cloth were tied to the ropes.In this way, the sacrificial place is arranged.

The preparatory work before the sacrifice is to prepare the sacrifice, and a sheep was used that time.After killing a sheep, the blood is smeared on the surface of the drum, offering sacrifices to the drum and waking it up to prepare for offering sacrifices to heaven.Preparations also include smoking shaman clothing and shaman supplies.When the "sacred clothes" are roasted and smoked, the shaman puts them on, beats drums and sings. (49) Teacher Su said that the ceremony has three major contents, one is to sing praises to the gods and ask the gods to protect them;This ceremony lasted for three days, and Tu Mingyang fully demonstrated his sacrificial talent.

Since then, Tu Mingyang has become famous, and different units have different needs. He is invited to perform various sacrificial activities, such as offering sacrifices to obo, offering sacrifices to heaven, offering sacrifices to dead shamans, blessing ceremonies, and the famous local Ominaleng ceremony, etc. .These ceremonies of his have been recorded and preserved and collected by investigators and organizers as cultural relics. We later visited Tu Mingyang. The 68-year-old Heshui explained to us about the behavior in the Ominan ceremony, such as drilling the Aleng Cave, first from the outside to the inside, and then from the inside to the outside; leftover beef bones should be buried in the Aleng, etc. Wait.Tu Mingyang, who has accompanied shaman sacrifices since he was 10 years old, is not a shaman, nor has he really studied shamanism, but he has been a second god, that is, he has been a shaman's assistant when the shaman dances the gods.His knowledge of shaman culture comes from his own life experience and better memory.Tu Mingyang is very familiar with local shamans, and often follows or participates in various ceremonies held by them, gradually forming his own knowledge of shaman rituals.We asked him about various ceremonies, especially the Ominan ceremonies, and he was very eloquent.

Some local people are reminding us that Tu Mingyang is not a shaman, but an insider and performer of shaman culture; some people think that Tu Mingyang "has gods", and he can invite gods when he dances.We brought this question to Tu Mingyang, who smiled noncommittally.Then I sent an ambiguous sentence: I passed out during the sacrifice, how could I pass out if I didn't dance the shaman? (51) Tu Mingyang also performed the Ominan ceremony, but it was simplified and only held for one day.Recently, news came that Tu Mingyang no longer planned to do ceremonial performances.In the past few years, his family's situation has not been very smooth, patients have been constantly sick, and money has been lost. Tu Mingyang believes that these are all his fault for dancing shaman.His performance offended the gods, so he was punished.He can't do it anymore.

In addition to Tu Mingyang's ritual performance, there is another form of Ewenki shaman culture performance, that is, exhibitions. When talking about the rich cultural exhibits in the Ewenki Museum, we must first contact Professor Su Ritai, an important designer of this exhibition hall . I have known Mr. Su Ritai for more than ten years. This Daur artist who graduated from the Central Academy of Arts and Crafts devoted his life experience to the national cultural cause of the Hulun Buir Grassland.When I first arrived in Hailar, he was still the curator of the Mengmeng Museum. I went to visit him. He led me to watch the cultural relics in the collection, and carefully explained the origin of each cultural relic and its cultural significance and value. I am very obsessed with my career, and I attach great importance to every collection item, like every treasure. (55) (56)

Later, I visited Hyrule again and again, whenever I had the opportunity, I would visit him.More than ten years have passed, he has become an old man, and I am also over fifty.He has published about a dozen books, sorting out and discussing almost all the artistic traditions of the local ethnic groups.He is an important promoter and academic leader of local shaman culture investigation and research.The photos he took are of a high level, numerous and precious.But he is never conservative or stingy, as long as I need it, he will explain it to me, and even give me some precious photos. Academic works are only part of Su Ritai's achievements.I have visited the Ewenki Museum in the Ewenki Autonomous Banner, the Oroqen Museum in the Alihe Oroqen Autonomous Banner, the Daur Museum in the Moli Dawa Daur Autonomous Banner, and other newly-built northern minority county and township museums. It can be found that they benefited from the design, labor or guidance and suggestions of Su Ritai. Su Ritai also worked hard and forgot to eat and sleep for the cause of ethnic museums.

In the Ewenki Museum in Nantun, Mr. Su arranged rich and colorful exhibits, including various shaman costumes.Some of these costumes are replicas of the originals, and some are remade by local old people based on their memories.Shaman clothes are generally composed of different parts such as jackets, skirts, shawls, vests, waist skirts, and boots.Generally speaking, shaman clothing is a concentrated display of belief concepts. It uses symbolic forms and symbols to show the boundaries and orientations of various gods and shaman communication abilities possessed by shamans. It not only shows the characteristics of belief content, but also Express shaman status level.

The shaman hat is also an important symbol of the shaman. The Ewenki mostly use antlers as headgears. The towering and multi-forked antlers are considered to be the storehouse of the shaman's patron god.The number of forks of the antlers symbolizes the level of the shaman, and the number of forks varies. The more the number of forks, the greater the ability of the shaman.On the front of various shaman hats, there are often thin cloth strips or bead pendants hanging forward to cover the face of the shaman. According to folklore, this is the umbrella for the shaman to hide his identity and travel in other worlds.And in the shamanic experience, these pendants dangling in front of the shaman help the shaman enter the ritual coma. Certain instruments used in shamanic ceremonies, especially drums, are also important exhibits.Drums, in shaman performances, are the wings of the sky, the boats of the underworld, the weapons of exorcism, and the saddle of the gods.In the strong and sometimes weak, fast and slow drums, people can judge the degree of the shaman's coma and the conditions encountered during the shaman's coma tour... The shaman is good at using the drums to narrate and use the drums to incite the emotions of the participants , Use the rhythm to arrange and adjust the sacrificial scene. God puppets of various realistic styles are also important cultural relics of the Ewenki people. They are based on animals, people and realistic religious activity scenes.There are swans, cuckoos, wild ducks, bears, wolves, wild boars, fish and other animal gods on Shaman Niula's shaman clothes.The Ewenki people of Chen Barhu Banner made snakes out of cloth.In the Ewenki tribe, in each clan branch, there is the god "Maru", which is generally composed of twelve objects and gods, among which there are gods who protect babies (wooden birds) and gods who protect reindeer—that is, Aron. God, whose image is a wooden strip in the shape of "you", is often hung on the neck of the reindeer king; there is also the bear god, which is a god who specializes in dealing with wolves, and so on. (57) (59) (60) (61) (62) This Ewenki exhibition hall has not only become an important landscape of Nantun with its unique architectural style, but also with its rich exhibits and exquisite exhibition hall design, it is amazing.For Su Ritai, these things have become a thing of the past. He is still busy, either writing books, collecting folk songs, and then returning to his old profession - the design of the interior exhibition hall of the exhibition hall. Baxi of Moqitenke Township There are more than 121,000 Daur people (according to the 1990 census), mainly distributed in Inner Mongolia Moli Dawa Daur Autonomous Banner, Ewenki Autonomous Banner, Meili Daur District in Qiqihar City, Heilongjiang Province and Tacheng County in Xinjiang.The Daur people have their own language, which belongs to the Mongolian branch of the Altaic language family.According to academic evidence, the Daur ethnic group is descended from the Khitan ethnic group in the Liao Dynasty. They were once distributed in the south of the Outer Xing'an Mountains, from the Shileka River in the west to the north bank of the middle reaches of the Heilongjiang River in the east. In the middle of the 17th century, in order to avoid the intrusion of the Russian Cossacks, it crossed the Heilongjiang River to the Nannen River Basin and was incorporated into the Eight Banners of Manchuria.Since the 1780s, in order to strengthen the defense of the Sino-Russian border areas, the Qing government successively dispatched Daur Eight Banners soldiers and their families to Aihui, Hulunbuir, Yili and Tacheng in Xinjiang and other places, forming a distribution situation of large dispersal and small settlements .There are no obvious differences in language, living customs, and religious beliefs among Daur people in various places. Until the eve of the democratic reform, Shamanism was their main religion. On August 11, 1999, a few days after the interview in Daur Autonomous Banner of Morin Dawa, I came to Tenke Township of the Banner alone, and interviewed the shaman culture insiders there. The long-distance bus drove to Tenke Township, and the journey was smooth.The land here is sparsely populated, the terrain is flat, and the villages are far apart.The offices of the Tenke Township Government consist of rows of bungalows and a large courtyard.The guest house is in the courtyard, and the pale yellow painted walls make it look neat.I waited in the guest house until 10 o'clock, and the comrades at the reception told me that there was a jeep coming to Temohuzhu Village, and you could take it. Around 12 o'clock, I arrived at Temohuzhu Village. (65) The villages in the north are vast, colorful at a glance, with fertile grasslands, corn beards, and rolling green hills in the distance, drawing the boundary between heaven and earth.Every household here has a large courtyard, where vegetables and corn are grown, and fences made of tree trunks separate each family. The village now has 120 households with 550 people, of which 110 are Daur, and the rest are Ewenki, Mongolian and Han.Before and after liberation, measles and typhoid were prevalent here, and a large number of people died. The person who received me was Meng Mingtai, the branch secretary of the village. After hearing my intentions, he sent for the 66-year-old Jirik, saying that he was the only remaining Bakshi (a type of shaman). We ate and chatted at the branch secretary's house.Jirik likes to drink, and he gulps down the baijiu I brought, and the party secretary's persuasion is useless. They said: The Daur people worship ancestor gods in units of Hara (surname) and Mokun (clan).Hain (idol) represents the ancestor gods.Hayin is not worshiped at ordinary times, and it is placed in the southeast corner of the window.Each family has one or two Ha Yins. Ha Yin's idols are usually made of leather.Sacrifice to Hayin, some are held every few years, and some are held for ten years or longer. The shaman who came out through Ha Yin is the first-class shaman, the most powerful.Hayin is the god of Mokun (clan), and the shaman who leads the god of Hayin is Mokun shaman.Ha Yin Shaman is bigger than the Shaman possessed by the Fox Fairy. According to Meng Zhishu, his mother has 6 Ha Yins, which are usually placed in a box in front of the window on the west wall, and they are taken out every Chinese New Year, and some wine is poured on the Ha Yin dolls to make offerings. An Ning, the child is safe, and then put the puppet back.Before she died, she said to Ha Yin, after I die, there will be no one to provide for you, please protect my children.Then the idol was burned. Previous researchers pointed out that there is a special form in Ayin (idol) worship.This means that when a woman marries into another family, she takes Ayin, who belongs to her natal family Mokun, and enshrines it in a personal form.Or if the idol is not taken away, and if you encounter illness or other misfortune after marriage, and it is judged that the cause is related to Mokun who belongs to your mother's family, you can make this Ayin and enshrine it in your own name.They call this kind of Ayin Najil? Ayin (najil ain) or Najil? Burhan (najil burhan) and so on.Najile means "mother's maiden home" or "wife's maiden home".Najile Ayin is not the husband's Mokun's Ayin, and the belief is only related to the wife alone, so it cannot be placed in the same place as the husband's Hayin for worship, but those who have warehouses put more warehouses In the corner of the main house, only the west and north walls of the main house are placed for worship, that is, in principle, the idol is separated from the husband's house for worship.And the only one who fears it, worships it, and enshrines it is the wife alone.They also explained that the only unfortunate person who suffered from the disease brought by Najil Burhan was the wife alone, and had nothing to do with the people of her husband's family.Of course, their children belong to the same mokun as their husbands, so this belief will not be inherited by these children.This analysis is consistent with Secretary Meng's dictation. A few more guests came to Secretary Meng's house. Everyone was very interested in our topic and recalled the shaman situation in this place together.It is said that many shamans appeared in this place, but all died.For example, Guo Ekui (98 years old if alive), Moni (88 years old this year), Yala (female shaman, 94 years old now), Yicher (102 years old this year), Duya Degan (called by the Daur people) The shaman does it for Yade, it is for the Du shaman, if he lives to the present, he should be 105 years old), etc. There is a local legend that the god Horiej came from the palace.Shaman Yala has the divine power of Horiej.Legend has it that a fairy annoyed Thor, who chased and beat him.While chasing, a farmer suddenly dropped his share. At this time, the immortal had nowhere to drill, so he hid in the share.Later, the share was rusted and was thrown to the ground. Someone picked it up cheaply, but it was stuck by the share, and their family passed down this god. The Moni shaman also has the god Horiej, he and Yala are a master, and Horiej passed it on to him.The god Hodrol is bigger than Horiej, and every surname has Hodrol.Only with Huo Zhuoer can Yard do it, and without Huo Zhuoer, Yard can't do it.Huo Zhuoer's idol is called Ha Yin, so Ha Yin is Huo Zhuoer's stand-in.Huozhuoer of the E family is Kaiqing, a bird god who flies very fast, similar to an eagle.Some Hodrows are human beings who were killed by lightning or other violent deaths.The Lalaqian clan, who was attached to Horiej, regarded Horiej as Huozhuoer. Some researchers pointed out that the word "hoJoor" is a Daurian word, meaning "root", "mother's natal family", "ancestor, first ancestor".In Chinese, Yinze is "Huo Zhuoer, Huo Zhuoer, Aozhuoer, Aojiaori, Aozhuoeri, etc.".Among the Daur people, the mother's natal family is still called the child's "hojoor". "Hala" and "Mokun" are traditional and ancient forms of social organization that existed in some northern ethnic groups. "Hala" means "surname", and "Mokun" can be interpreted as "clan".Due to the continuous reproduction of the population, after the number of people has grown to a considerable number, the clans with the same surname adopt a certain method to re-divide the clans.In this way, there are different mokuns within the same surname, and Hara becomes the "root" clan. "Hara" refers to a group of people united by the consciousness of one or more male ancestors, united by a common name and knowledge of blood relationship. "Mo Kun" is a large family organization under "Hara", and each "Hala" is composed of several "Mo Kun".Mo Kun is a group of people who live together in a certain area, work together and live together with blood as a bond. In the early investigation, it was found that the shaman of the Daur nationality is called "Yadegen", which is divided into "Hozhuoer? Yadgen" and "Bodi? Yadgen". "Hodrow Yadgen" is a god whose main god is the ancestor god, and can also invite other gods from outside to help him, which is inherited within the clan; God is the main god, and its inheritance is not restricted by clan.Playing the most powerful role of reality in their religious life is the udrol.The central object of Mokun's belief is Udrow, and according to the will of Gaudrow, he is sent to the human world to meet the religious requirements of this Mokun. This kind of person is Mokun Shaman.So the central object of Mokun Shaman's faith is also Udrow.To this extent, Morkun Shamans are fully priests of the Morkun common faith. How do you feel about Baxi?Those present couldn't tell.Jiri Kebaxi said that he worshiped Orebariken (fox fairy), empress Bariken and Hayin god.The God of Bariken is a god for general offerings, and there are portraits, among which there are various goddess gods who heal diseases.God Bariken was also possessed. At that time, the possessed person was like a madman, talking nonsense, and was especially afraid of needles. Secretary Meng also introduced me to a local ceremony called "Carrying Yibei".That is, a triangular frame made of wooden poles, which the shaman drills to cure the most serious diseases.Thirty-two horizontal bars should be staggered on this bracket.It is believed that drilling this shelf is the most powerful method for shamans to cure diseases. Shamans drill down to the bottom, and they have to say some words to invite God to pass smoothly.Sometimes the shaman was so overwhelmed by divine power that he could not move and was crushed underneath. At this time, Jiri Kebaxi had already drunk a lot of liquor, and branch secretary Meng said, let's go to his house as soon as possible and ask him to talk about something. If it is too late, he will be speechless. Jiri Kebaxi led us to jump into the yard from the fence in the backyard of his house. As soon as he entered the house, he rummaged through the boxes and chests, and finally took out a small painting. On it, two shamans danced around the sacred tree. Scene from the Ominan ceremony.He was very excited, standing on the kang dancing for a while, and sitting there for me to take pictures.He regarded this painting as his object of worship, and when he was asked about the origin of this portrait in detail, he was already snoring.This is my most failed interview, even let the interviewee get drunk first. Collection of Mongolian Shaman Culture On June 9, 1995, we interviewed Baodigerile, who was working at the Workstation of Ethnic Ancient Books in Hulun Buir League. 1789) descendants.The gods worshiped by the family are Bai Xiongying and Bandi Baumule Mountain God. According to Baodigerile, his hometown worships the animal husbandry god Jiyaqi at the beginning of the fourth and fifth lunar calendar every year. This god is made of lamb skin and is usually hung in the northeast of the house.The time to pick up the lambs in this place is usually about 45 days. After the lambs are picked up, the family will choose a day to worship the god Ji Yaqi.They still offer sacrifices to Aobao on the 13th day of the fifth month of the lunar calendar. The sacrifices are mainly mountain gods and water gods, and all 99 gods of heaven will be invited to enjoy the sacrifice.From June to the beginning of August, people will offer sacrifices to the heavens, and the sacrifices to the heavens are performed individually by each family.After autumn, there are not many sacrifices. Baodigerile said that they sacrificed to the people who were struck by lightning, because the sacrifice could make the people who were struck to death by lightning become gods.If you can't change into a god, you haven't ascended to heaven, and you haven't become a god, you still have to make offerings.How to judge the path of the person who was struck to death by lightning?People in the village often put the dead on a shelf. Within three days, if the shelf falls apart and the corpse falls to the ground and decomposes, it is a success, otherwise it is a failure. The local sacrifice to heaven is nine heavens, but there are ninety-nine heavens, five in the west and four in the east; the heavens in the west are gentle, and the heavens in the east are violent.During the sacrifice, the gods in the west do not come easily, and do not leave immediately when they come; the gods in the east do not hold grudges, and come and go quickly.If it is a goddess, it is 77 days, 33 in the north and 44 in the south. According to Baodigerile, the Mongolian (Chen Barhu) shaman dress in Chen Banner has nine colored ribbons, which are divided into five sections: black, yellow, green, red, and blue. (70) In July 1999, I set off from Beijing and went to Chifeng City to investigate the Hongshan culture there. I also interviewed the Niuheliang Archaeological Workstation, visited the Hongshan Culture Showroom, the Liaoxi Goddess Temple and the altar. After leaving the Hongshan Cultural District, I went to the Zhelimu League in Inner Mongolia to investigate the shaman culture there. In 1986, Bai Cuiying, Xing Yuan, Fu Baolin, Wang Xiao and others conducted a shamanism investigation in the Horqin area. They investigated more than 30 Mongolian Bo (shamans) and recorded them in the form of video and audio recordings. Their first For the first time, the remnants of Mongolia Bo in the eastern part of Inner Mongolia were made public, reflecting the remains of Mongolian Shamanism from one aspect.Their investigation and research results were published in the book "A Preliminary Exploration of Horqin Museum Art", which made it possible for us to have a rough estimate of the situation of Mongolia Museum in this area. The first person I looked for was Bai Cuiying.Bai Cuiying used to be an excellent dancer.At first, she entered the field of shaman culture from the desire to discover traditional dance materials, but once she entered, she found too many contents worth recording. After picking, sorting out and discussing them one by one, she has become an important local Shamanic culture scholar.Mr. Jia Zuoguang, a famous Chinese dancer, once praised Bai Cuiying's dancing skills to me, saying that she was very persistent in folk dances and trained hard.So it is not surprising that she became an expert on shaman culture. Unfortunately, when I arrived, Teacher Bai Cuiying was unable to walk due to burns, so we had to talk on the phone. Teacher Bai Cuiying said that the local Shaman culture features are very prominent, mainly manifested in: Horqin Grassland Mongolian Bo concentrated on He Botai as the ancestor of Horqin Bo, and spread his religious miracles in various legends.Bo, as a type of priesthood, takes Hao Botai as a professional symbol, which is a major feature of the local shaman culture. Horqin Bo's Bo is hereditary, or become Bo (shaman) due to illness.At the same time, Bo is also learning, and the old shaman always chooses those who are young to train early.The shamans of different clans are mentors and apprentices to each other, imparting Xingbo techniques and sacrificial ceremonies.In the learning stage of Bo, there are also professional assessments such as "puns" and "nine passes". Horqin Bo's Bo place has distinct characteristics, whether it is from shaman costumes, utensils, gods and puppets, and shaman factions, they all have their own characteristics.For example, the magic weapons used in Huantun's sacrifice to heaven and thunder are flags and swords.The general method of offering sacrifices to heaven is to place nine-color flags (or five-color flags) in the yard according to their orientation, spread felt in the middle, and set up altars.A liter full of grain is placed in the middle of the altar, and a blue flag is inserted in the liter.Bo wants to wear a full body and hold a single drum. Huantun (or Bo), the chief priest, holds a flag and kneels down at the head, kowtowing 81 heads in a row to show respect to the sky. Bo was originally a general term for Mongolian shamans. It is customary to count Huandun, Xingbo and Laiqing as Bo.But strictly speaking, "Bo" refers to Mongolian shamans who practice Bo to cure diseases.Mongolia Bo cures the disease by reciting the dance of the lower gods, or using wine, incense, red-hot irons and other things to treat the affected parts of the patient.In modern times, most of Bo's methods of treating diseases have changed, and they use "Zolige" (stand-in puppet) more to relieve human disasters.This kind of idol made of grass, paper, and sorrel was burned, and the disease was driven away.As for Laiqing, this is a person who treats illnesses by reciting Lama scriptures. I also interviewed Huri Lesha, a teacher at Tongliao Normal University for Nationalities.He explained the history and evolution of Shaman culture in this area mainly from the history of local tribe migration and the process of spreading Buddhism.He believes that the local shamanism has changed from fighting against Buddhism to adopting and coexisting, so that lamas and shamans exchange treatments for patients: if a person is sick, ask the lama to chant scriptures first, and if he does not improve, then ask the shaman to heal.Teacher Huri Lesha told me about the local tribal history, the family history of the famous Bo and the relationship between different types of shamans. There is a famous Zhao Temple in Balin Zuoqi, Inner Mongolia. The location of Zhao Temple is called Zhaomiao Mountain. There is a natural cave on Zhaomiao Mountain, which looks very like a woman's vulva, and it is called "Wumai" Cave.Umai belief is a very common phenomenon in Shamanism. Manchu, Xibe, Oroqen, Ewenki, and Hezhen have all discovered different types of Umai belief.The Wumai cave in the Mongolian area, in a certain sense, represents the type of Mongolian Wumai belief. Zhao Temple is a famous tourist destination in the local area. (71) In addition to the temple and its preserved ancient murals, it is the peculiar mountain appearance and the Wumai Cave that tourists like to drill and climb. (72) I visited the old lama in the temple, (73) he told me that it is best to drill the hole on the May Festival. By drilling this hole, you can forget all your troubles and setbacks, and get rid of physical diseases.After coming out of the hole, he will become a new person and can start his life again.And those who drill holes together will become brothers and sisters in the future. With such a good thing, the Wumai hole has to be drilled.When I got into the hole, I found that there was a long and narrow passage in it, which was the mother's womb.Several co-drillers walked forward slowly while holding onto the wall, and when they got to the bottom, they found that there was still a hole behind.I don't know if these people can become reincarnated brothers and sisters from this mouth? Oumay is an ancient god whose name has long been seen in the Turkic tribe's Vija Khan (reigned AD 716-734). At that time, the Turks regarded their prosperity as benefiting from the "Teng Gerry, Umi and the sacred ground-water" gods help.When talking about his mother's love and kindness to the child, Vija Khan said: "My mother is like Umi".According to the textual research of the former Soviet scholar C.B Ivanov in his "Handbook of Ethnic Plastic Arts in the Heilongjiang River Basin", the word Umai has similar pronunciations but different meanings in different ethnic groups: Omai - between Evenki people and In Mongolian, it means: woman's belly, womb; Omo - in Nanai, it means nest, hole, hole; Umuk - in Turuhan area, it means nest; Omi - in Negidar It is the soul of a one-year-old baby, which means it is called Omiya in the Nanai people; mother Omi Song means a goddess in the Nanai people. In the sky under her jurisdiction, there is a clan tree with child souls.Omi-Umi, Omihi-Umihi, in the Evenki, Turkic, and Mongols in Northeast China, is the god of preparing children; Umai-means the placenta in the Buryats of Transbaikal, Among the Kachin people, it is an amulet for protecting babies from bad luck and evil spirits... Many ethnic groups in the Turkic, Mongolian, and Manchu-Tungusic languages ​​of the Altaic language family worship the goddess Umai, although the names of her are not consistent among the various ethnic groups.The Uighurs call her Umi, the Kirgiz call her Uma Yene or Umai, the Mongols call her Uma, the Manchus call her Umusi, the Ewenki call her Omi, Omi, Umi, and Umai, and the Oroqen people call her Omoximo. The Daur people call it Wumei, and the Xibe people call it Mama Xilin.As a typical shamanistic religious consciousness, the concept of umami has changed with the change of society in the scope, level, degree and mode of its function in different stages of historical development.The sacrifice to Omoxi mother in the court of the Qing Dynasty represented the highest stage of the development of Umai belief. In the Qing Dynasty, the royal family had the Kunning Palace to pray for blessings and sacrifices. The worship was the baby protection god and Buddha Lifo of the whole nation's belief. The mother of Emoxi is also written as "Mother Wumuxi", which is the Omie of the Manchu god.During the sacrificial offering, a portrait of Duo'e Moxi's mother was placed on the hanging Buddha.The willow branch of the god of blessings in Kunning Palace is set up on the east side of the gate, a willow branch stone with a height of 1 foot, 4 inches and a square of 1 foot, 6 inches and 1 inch.The willow branches of the Kunning Palace tree pray for the gods, including praying for blessings at morning and evening, praying for blessings for babies (including offerings at morning and evening), etc.It can be seen that the ancient Shamanism belief has been continuously transformed by the society, and religious consciousness and behavior have therefore adapted to the characteristics of the nation-state society, combined with the needs of the royal family and thus upgraded.