Anthropos: Anthropos, 54.1959

Anthropos, 54.1959

Bibliographische Daten

Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714789

URN:: urn:nbn:de:kobv:11-714789

Persistenter Identifier:: BV041701500

Titel:: Anthropos

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

Weitere Titel:: Anthropos

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul, Anthropos-Institut

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-709680

URN:: urn:nbn:de:kobv:11-709680

Persistenter Identifier:: DE-11-001896212

Titel:: Anthropos, 54.1959

Erscheinungsjahr:: 1959

Signatur:: LA 1118-54

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 54, 1959, Heft 5, 6

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Contributions to the Shamanism of the Tibetan-Chinese Borderland

Sonstige Person:: Rock, J. F.

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Contributions to the Shamanism of the Tibetan-Chinese Borderland 805 medicines called Ku-cha-rur are thrown into the spring as offerings, the latter are to heal the illnesses Naga are heir to. Two wedge-shaped wooden slats about two and a half feet long, called K’wua-p’a by the Nda-pa and 3 K’o- 1 byu by the 1 Na- 2 khi (the Tibetan khram-shing [£]) are stuck into the ground near the spring. Unlike the 1 Na- 2 khi 3 K’o- 1 byu, the K’wua-p’a are plain without any figures. The Nda-pa believe in the existence of eight serpent mothers or zhi-mu. After the ceremony, while returning to the village from the spring the Nda-pa call “A-o lai-yu” which is the 1 Na- 2 khi equivalent of O-la-lu with which the soul of a person is called to its home. The soul is admon ished not to remain with the Naga but to return to where good food and sweets await it. It is believed that should a soul remain with the Naga, illness will result. The Naga will also give illness to people if they are displeased and it is for that reason that medicines are thrown into the spring. Zo k’wua and Mu k’wua. This ceremony is performed three nights after the birth of a boy or a girl, respectively. It is to protect them from illness or harm. It is equivalent to the hNa^khi 2 Dzu 2 wua 1 bpo. The Nda-pa also perform a ceremony for the prevention of hailstorms. A peculiar Torma (gTor-ma [7]) the 1 Na- 2 khi 2 dto- 2 ma, is erected of reeds, about ten feet high. It has two floors, an upper and a lower ; in the upper one a number of deities made of barley flour dough are placed ; they are sur rounded by 2 t’khi- 1 ndo, wooden slats painted red at the apex. These 2 t’khi- 1 ndo separate the gods from the demons and protect them (see ZMFCNKSWC, p. 212, note 5.). On the lower floor are also dough figurines representing demons. The whole contraption is crowned by a trident and triangular flags. From the main frame of the Torma extend upward and downward sharp pointed wooden slats, crossing each other. These represent the flashes of lightning (see Plate 2, a). Around the Torma pine trees are stuck in the ground, the resting place for the demons, and between them gates are erected for the entrance of the gods. On the ground below the Torma is a basket with a figure representing the local earth spirit with a Torma as offering. After much chanting a he-goat is fetched and while it is held on its back by two Nda-pa a third cuts open its chest and tears out the pulsating heart, the poor goat bleating for pain. The heart is placed as an offering on the floor with the demons while the blood is smeared on the apices of the pointed slats. Unfortunatley the notes I took during the various ceremonies are not complete as they were lost during the war when the boat carrying them to the States was sunk by the Japanese. The word Nda may be derived from the Tibetan zlas [5], pronounced de, i. e. mutterings, incantations, and the word pa, one who mutters incantations. See TED p. 1112 b. Before the Nda-pa sit down to a ceremony they smear their faces with a thin flour paste, to make them appear white ; this they explained is done to scare the demons who are afraid of white. At the end of a ceremony the Nda-pa take three large, smooth river stones, heat them to white heat in a charcoal fire and then hold them in the palm of the hand, chanting continuously, probably Dharani — or magic

Zugriffsbeschränkung

Nutzungslizenz

fullscreen: Anthropos, 54.1959

Zeitschrift

Zeitschriftenband

Zeitschriftenheft

Zeitschriftenartikel

Inhaltsverzeichnis

Downloads

Ganzer Datensatz

Diese Seite

Bildfragment

Formate und Verlinkungen

Formate

Links

Zitieren

Ganzer Datensatz

Diese Seite

Zitierempfehlung