Anthropos: Anthropos, 54.1959

Anthropos, 54.1959

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714814

URN:: urn:nbn:de:kobv:11-714814

Persistenter Identifier:: BV044347945

Titel:: Baessler-Archiv

Untertitel:: Beiträge zur Völkerkunde

ISSN:: 0005-3856

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1910

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-711540

URN:: urn:nbn:de:kobv:11-711540

Persistenter Identifier:: 1501143206107

Titel:: Baessler-Archiv, 46/47=71/72.1998/99

Erscheinungsjahr:: 1999

Signatur:: LA 1255

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Leerseite

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

806 J. F. Rock Anthropos 54. 1959 formulae, and pouring spirits mixed with oil on them, set them on fire and walk about driving out the demons. The Ha-pa The Ha-pa are sorcerers belonging to the Nyi-ma pa (rNying-ma-pa [P]) or Red Lama Sect. They are survivors of the adherents of Padmasambhava. They differ from the regular Nyi-ma pa in that they have no lamaseries and, like the Nda-pa, perform their ceremonies out in the open. They are still to be found in Yung-ning and Mu-li. Unlike the Nda-pa they have manuscripts writ ten in Tibetan on very thick paper; whether they chant from them or merely consult them I could not learn. In 1929 there were still a few Ha-pa alive, but with them their rites and ceremonies have come to an end. I collected quite a number of their manuscripts. Most of them are in FRC-HGC. One of them I gave to Rolf A. Stein in Paris, and one to the late Nebesky-Wojkowitz in Vienna, neither of whom ever published their contents. The Ha-pa erect tall structures against hail in the countryside near villages ; see ANKSWC, p. 389 ; Plate 223. The Ha-pa are also known in Mu-li where they are called Ts’a-mba. 3. The Tibetan Srung-ma or Guardians of the Faith The Srung-ma undoubtedly date back to the seventh century, before the introduction of Buddhism in Tibet, and have been incorporated and developed in the Lama church. They are a part of the ancient Bon shamanism which extends from Siberia to the southwestern part of China, a relic which has survived among different tribes of West China in a primitive original form as among the 1 Na- 2 khi and Mo-so of Yun-nan. Others again claim they were introduced by Padmasambhava from India. The Srung-ma is possessed by a spirit who speaks through him and who has selected him as his abode during his lifetime, unlike the bNa^khi 2 Llii- 1 bu who acts as an interme diary, i. e., he is a medium who does not entirely go into a trance and who never loses consciousness. The bNa^khi can therefore not be said to succumb to a trance, not even an incomplete one, although I have seen individuals who might come under that category. They are enabled through the power obtained through their protectors as Dja-ma, 2 Ssan- 2 ddo, etc., to communicate with demons and spirits of deceased and command them to appear. It is different with the Srung-ma, who can be a lama or layman. The Srung-ma is actually possessed by a certain deity or spirit who has selected him as his abode during the Srung-ma’s lifetime, and loses his consciousness completely, but more of that later. Much has been written of late about the performances of Srung-ma but there still remains to relate something of the background of the Srung-ma which is not known. While sojourning on the island of Nyo-ro-p’u in the Yung-ning lake or Lu-ku Hu, in northwestern Yun-nan, I was once marooned for about two months as all exits from Yung-ning were closed by insurgent, rebel military

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