It was sacrificed when the Nyūrō clan was born
Author Fucha Baoren
The "Notes on the Rituals of Sacrifice at the Age of the Niuhulu Clan" was written by the Qianlong Chronicle of the Qing Dynasty, Niu Hulu Soning'an, and was originally titled "Notes on the Rituals of the Manchurian Sacrifice to the Heavenly Sacrifices", because it was an annotation that recorded the sacrifice of the gods in the years of the Niuhulu clan, so it seemed more appropriate to call it the "Notes on the Rituals of the Sacrifices of the Niuhulu Clan in the Years" to interpret the notes.
Soning An was a Buddhist (Chen) Manchurian Nyūrō Ulu clan, attached to the Yellow Banner, and was a reviser of the Qing Dynasty History Museum. He was highly knowledgeable and insightful, and he was also very familiar with his family's family sacrifice process, and he also conducted in-depth exploration and research on the sacrifice of his own nation's gods and gods. In order to "leave it to posterity, so that it can be slightly followed, so that it will not be caught off guard by any situation, so as not to forget it", he compiled the "Notes on the Rituals of the Manchurian Sacrifice to the Heavenly Sacrifice". The Manchus have a long history, and the shamanic sacrifice culture has a long tradition and is generally consistent, as Soning An said in the "General Order of Manchurian Sacrifice":
Congratulations on the old Manchurian rules, the heaviest fervent ritual of the gods of the Woruku (divine throne). All those who offer offerings to the gods and erecting shrine poles are not allowed to enter the temple gates or houses of the gods, and are not allowed to cry, speak of inauspicious words, or to beat and curse people if they run in from the outside and into the houses of donkeys, horses, pigs, sheep, and other animals, and all those who wear white felt hats and wearing hats without tasseled hats are allowed to enter the temple courtyard or the house of the gods. His service is sincere and respectful, and he does not dare to slacken off in the slightest. When Yu Was old, whenever he saw the day of the sacrifice in his home, he was very respectful. In the event of auspicious signs, he always prostrates on the Woruku.
The Manchus are a large ethnic group in the north, and not only are they widely distributed in a large number of regions. Therefore, the rituals of the various Hala (surname) and Mukun (clan) sacrifices to the gods in various places are also slightly different, as Soning An said: "The sacrifices have their own masters, and the sacrifices of each surname in Manchuria are slightly different." However, his compilation of the "Notes on the Rituals of manchurian sacrifices to the heavens" is still representative, especially today, more than 200 years later, this book is even more precious, and it is a very rare material for studying the sacrifices in the Manchu years of the Qing Dynasty.
The Manchu belief in shamanism has a long history, and the influence of shamanic culture is deeply rooted in the minds of its people. As Emperor Qianlong of the Qing Dynasty said: "We manchuria are sincere and respectful, our hearts are firm, we worship the gods of heaven and Buddha, and we are cautious in jumping gods and wishing for the gods." Manchu sacrifice activities have been integrated into people's lives and have become part of daily life, in the annual festival is the month and month there are gods, prostrations and blessings, such as SoningAn's NiuHulu's "Manchurian Sacrifice Of Theo Heavenly Sacrifices" is listed:
January New Year's Day etiquette note
January New Year's Eve Ceremony Note
Spring (February) Autumn (August) Two Seasons Official Feng Lu Sacrifice Ceremony Notes
Spring (March) Autumn (October) two seasons of the festival of the Great Deity Note
March Cake Ceremony Note
In April, it is offered to Boro and Linden Leaves
May Suzi leaf feast divine note
June Chick Goose Divine Note
In July, it is offered to the Gods of Acid Feast
August Fried Horn Divine Note
September with pheasant back lamp ritual note
October sacrifice god fried Mudan cake ceremony note
November Fish Festival Ritual Note
December Chinese New Year's Eve to change the incense dish ash instrument note
January New Year's Day Family Ceremony
Manchu families attach great importance to the New Year's Day at the beginning of the New Year (the first day of the first lunar month), and there are customs of setting up shrines, burning incense, and offering sacrifices on New Year's Day.
Sonningan's Nyulhulu clan was a large family with a shrine to the gods in the southeast of the courtyard. On the night of Chinese New Year's Eve (Chinese New Year's Eve), the special altar table for the worship is moved from the hall to the west house, and then placed in the original place of the hall after receiving the god. At this time, the Kang table was also used as a divine case, one was set on the West Kang under the Woru Library, and one was set on the North Kang, and the incense plate was set up three times after the incense dish. After midnight Chinese New Year's Eve, the owner of the house began to prepare for the New Year's Day ceremony, prostrating himself and praying to the ancestral gods and the gods. The New Year's Day Etiquette Notes:
When The Three Elders receive the gods, they will light the incense. After receiving the god, he first performed three kneeling and three prostrations in the church. Bi, then, in the house, knelt down to the west and bowed first; when he got up, he turned around in the same place and bowed down to the north; he got up and went up to the west and bowed down and bowed; he got up and bowed and bowed to the north, and so on three times.
After paying homage to the ancestral gods and the gods, the owner of the house respectfully took out the sacrificial paper stored in the previous year, burned it together with the "hundred percent" (the paper baggage of the Manchu sacrifice ancestors), and gave money to the ancestors and various gods.
After all the family members in the family kneel and prostrate in turn, after the incense is burned out, put away the incense plate, and do not move it without sacrifice in the future.
Prostrate yourself in January
The new year's first month is the beginning of the year, and the Manchu family attaches great importance to it, and there is a custom of prostrating to the ancestors and the gods at the new time, commonly known as "worshiping the god of joy". The "prostration ceremony" should be carried out on an auspicious day in the first half of the first month, so the Manchus also call it "kowtowing".
Two days before the auspicious day, prepare fine rice (glutinous rice) and red beans. The housewife should take the servants and others to carefully select the rice beans in the west house, one is that the house is convenient for people to work more; the other is that there is a woruku (god seat) on the west wall of the house, so that the ancestral god can know the ancestor worship intention of future generations to be cautious and eventually pursue the ancestors. After the rice beans are selected, they are stored in baskets and covered with a mask, and placed on a spring stool in the west corner of the North Kang for later use. The next day, the selected rice is milled into thin noodles.
On the third day of the auspicious day, the housewife took the servants and others to start the fire and made a "steamed bean cake" to offer food. After the top offering is done, cut into square cakes according to the size of seven inches and cut into twelve pieces with precision.
The new head of the Niuhulu clan prostrates and salutes, and there are two confessions inside and outside the house. Outside the house, the confession was set up in the southeast of the courtyard, and a pair of red oil table lamps, two incense plates, and three incense sticks were placed. After the confession was set up, he entered the house and set up two confessions on the Saijo Kang and hung the shinto tent. Then, two incense plates of the bodhisattva will be invited, three times of incense, and an offering will be made in the south of Xikang; and two incense plates of Emperor Guan, three times of incense, will be offered to the case in the north of Xi kang. After the confession was completed, the housewife and the child woman first placed two plates of steamed cakes on the confession of the church, and then placed two plates on each of the two confessions on the west kang in the house. After the steamed cakes offered in the house are laid out, a plate of steamed cakes is placed on the small table behind the shrine. After these preparations are done, it is time to perform the "new prostration salute":
The chief priest, etc., first went to the church and performed a kneeling and prostration three times. After the ceremony, then enter the house and perform the prostration three times in front of the bodhisattva and the guandi mantle. After the incense is exhausted, the cake is withdrawn according to the times, the incense plate is collected, the mantle is collected and all the tables are tabled.
On an auspicious afternoon, the housewife led the women to get busy again, making cakes for food, placing offerings, setting up incense plates, and hanging mantles. After all this is done, it is time to perform the new prostration (worship ceremony) as in the morning:
The chief priestess took the men and women with their children and bowed three times. After the incense is exhausted, the cake is withdrawn, the incense is extinguished, and the mantle and the incense plate are collected at the original offering. And collect all the tables and altars. That is, there is no back lamp ceremony, if the strength is sufficient, morning and evening can add livestock, make wine, and carry the lamp ceremony in parallel, and the same as the worship of the gods. There is no toast, if there is no wine, it is also possible to ask the animals to use clean water, and the rest of the ceremonies are the same as the worship of the gods. This is the kowtowing ceremony also.
In the spring and autumn, he was worshipped by the official Feng Lu
In the Qing Dynasty, all the flags in the eight banners of Manchuria were all military personnel of the state, and the second and eighth months of the spring and autumn of each year were the time to receive money and grain from officials. In the spring and autumn of that year, not only manchurian banners could receive official money and grain, but also crows and magpies in the palaces of Beijing City and Shengjing City (present-day Shenyang City) could also enjoy the grain they were fed.
During the Qing Dynasty, there were eight scenic spots in the Kanto region, one of which was the "Palace Crows". The scenery is that whenever the flag money and grain are distributed in February and August, there will be flag soldiers blowing the conch on the city gate tower, summoning the flag ding to come and receive the money and grain of the official, commonly known as "blowing the city". At this time, a large number of crows and magpies and bees will flock to them, because this is also the time to sow the reward for the birds and magpies. According to the customization of the Qing court, in order to thank the crows for saving the ancestors in their early years, in the spring and autumn, grain was sprinkled to feed the crows and magpies. At this time, the sky, palaces, and trees of Shengjing City are full of black-pressed crows and magpies, which have become a scene of Shengjing "palace crows".
In the spring and autumn of the second and august months of Manchuria, the Manchurian Banner Ding received the official Feng Lu, which was "a family that receives the grace of the country, and it is advisable to enjoy the gods first." The customs of the Manchus at that time were:
Every quarterly official who receives the silver to his home, on this day, in the silver, will take out the fee for the sacrifice of the gods first, and temporarily set up a small table on the Shen Kang (Xi Kang), and use the dish to hold the silver and offer it on the table. The chief priest prostrates his head once, and when he is finished, he temporarily collects the silver in a clean place. Therefore, the auspicious day of the first ten years was chosen, and it was fixed (the god of worship was sacrificed to the god of heaven).
On the second day before the auspicious day, the family began to prepare. First, choose the rice (glutinous rice) that is used as a water cake offering. The next day, the rice is ground into flour and placed on the western kang under the Woruku (divine seat). On the fifth day of the auspicious day, the housewife and others began to make water cakes on a fire, first making rice flour into large cakes, cooking them in the god pot and taking them out, and then making clean two-inch water cakes on the north kang. When done, cook thoroughly.
At this time, some other family members set up two confessions and hung the mantle on the West Kang under the Woru Library, and each case set up two incense plates and three incense sticks. The bodhisattva's incense dish is offered to the Southern God Case, and the Guan Emperor's incense plate is offered to the Northern God Case. After the divine case is set, the offering plate filled with water cakes is offered in the order of offering from the south first, each plate of eighteen water cakes, a total of nine plates, and one plate after the mantle. After the offering is made, ask the pig's ear to pour a large bowl of fresh water purification, and after receiving the animals, slaughter the sacred pig.
After slaughtering, the sacred pig is unloaded according to the portion, put into the sacred pot and cooked, and then placed in the tank basin (large wooden offering plate). At this time, the water cake that was first offered was sprinkled, and the trough pot was offered to the god (Manchu commonly known as "changing the food"). At the same time, a few slices of meat cut from each piece of meat are served in a bowl (named "Ah Mu Su Meat", which means "Shen Hui"), and the soup is filled with soup, and a pair of spoons are served next to the pork in the pot. Preparations have been completed and the sacrifice has officially begun:
The chief priestess led the children and went along to kneel and prostrate three times. At the end of the ceremony, the housewife removed the meat of the offering, lifted it up three times with the offering, and handed it to the chief priest. The chief priest man took the bowl and stood there, performed the ritual, and tasted less. Bi is included in the inner chamber (original note: until noon, lead the crowd to divide the food, do not eat with people with foreign surnames).
First remove the meat on the knife to tilt the pig's head, and then remove the meat and treat the relatives according to the portion. Except for the musu meat, the rest cannot be left behind. After the relatives of the Qi clan finished eating, that is, three rows of felt were laid to the west in the front ground, so that the people under the family and so on were all blessed.
Bi, the trough basin on the person, check the full number of bones. Before noon, the housewife performed a bone-stirring ceremony, kneeling and tapping once. Bi, the person on the trough basin, that is, remove the bone groove and go to the rope wood pole (god pole) in the courtyard. Take out a few pieces of bone strips in the trough pelvis, put them in front of the rod, and send them to the outer Hanoi, never to be polluted.
After this ceremony, the housewife led the women to wash all the sacrificial vessels for the evening lantern sacrifice. In the afternoon, people gather first to eat the meat left in the morning. The housewife then leads the people to make water cakes for the evening offerings.
At night, the shrine of the back lantern festival is placed in the middle of the North Kang, and the mantle is hung on the shelf after the mantle is installed, and the bell is hung on the west end of the mantle. There are three incense plates on the god case, and nine plates of boiled water cakes. After the chief priestess and women kneel and prostrate three times, the chief priestess poured freshly drawn clean water on the pig's ears three times and offered sacrifices to God. A pig flicking its ear means that God has received it.
After the sacred pig is slaughtered, it is cooked and put into a tank basin in pieces, and then "changing the food", and the water cake is removed and replaced with a tank basin for meat. The pork head for meat is placed on the west side, with a small knife with a wooden handle and a cup of soup next to it. It was late at night when everything was ready, and the backlight festival officially began:
The chief priestess and women led all the children and performed the same ritual three times. At the end of the day, the chief priest went out of the door, that is, closed the door, extinguished the incense, and backlit the lamp. The servants covered the curtains, and the housewives, including them, knelt down on their own and prostrated themselves three times (original note: The servant woman of god said loudly in the shrine: "Back the lamp" three words). The housewife performs the ritual and makes people applaud. That is, after opening the curtain, repeat the walk and kneel once and prostrate once. Bi, that is, remove the knife and open the door. Housewives lead the same women, respectfully receive the mantle and incense plate, and withdraw the offerings. The chief priest and his family will set up the meat offering table and place them in the middle of the door and the door of the house, and distribute it according to the clan relatives.
Soning An said in the "Notes on the Sacrifice of the Gods in the Second Season of the Spring and Autumn Period" that the two seasons of the gods were sacrificed to the gods because of the official Fenglu, which could be seen in the strength and years of each family, and the next day could also be performed to sacrifice the heavens. If it is a sacrifice to the heavens, its rituals are the same as the sacrifice of the great gods to the heavens. He also said: "He marries and promotes, and gives birth to children, and children have flower pox, and all the joys and rituals are the same." But in the face of children's flower pox joy god, all use red river beans. The pig's head and hooves can be boiled separately in the warehouse. At this time, the crippled shall not be allowed to eat meat. This is the god Ofe- ”
Spring and autumn festivals are held to the great god
The Manchus, who believe in shamanism, have a long tradition, and they regard sacrifices such as heaven worship, gods, and ancestor worship as the foundation and spiritual pillar of their national beliefs. As the Qianlong Emperor of the Qing Dynasty said: "We manchuria are sincere and respectful, our hearts are firm, we worship the gods of heaven and Buddha, and we are cautious in jumping gods and wishing for the gods." The Manchu worship of "great gods" is very extensive, and should be interpreted as "great gods", such as the gods of heaven, ancestral gods and gods. "Manchu Shaman Jumping God Study" contains:
The Great God refers to the shaman's practice of the Great Gods (the ancestor gods of the Manchus , Taizu , The Hidden — woodcut idols, dressed in anti-wool pig skin clothing, resembling ancient figurines) and "wild gods" that are animal gods, such as the God of Money, the God of Otters, the God of flying tigers, etc., all of whom are invited to the gods, released gods, and sent to the gods.
The "King's Great Qing Huidian" has customized: every year in March and September on the first day of the New Year (the first day of the first month), the Qing court's hall will hold a shrine sacrifice. This is a large-scale festival conducted by the emperor to lead the Manchurian princes and nobles, and the order of sacrifice is the emperor, the prince, the county king, the baylor, the shell, and the prince, in order. According to the "Influence of Court Sacrifices in the Qing Dynasty on the Royal Palace":
After the shrine was sacrificed, the princes invited the gods of the Kunning Palace to perform sacrifices in their homes, and only at the end of the month did they return to the Kunning Palace. In the fifty-seventh year of the Qing Kangxi Dynasty (1718), the Kangxi Emperor ordered that the imperial nobles should stop asking the gods to return to the palace for sacrifice. Therefore, these princes and nobles set up independent gods in their homes to worship the gods.
Due to the vast area inhabited by the Manchus, the customs of sacrifice are slightly different. Places like Jilin and Liaoning have the custom of celebrating the Great God Festival and solemn sacrifices on the third and ninth of September. Although the specific time of this sacrifice of the great god is different from the time of the Qing court's worship of the god, it is in the spring and autumn of March and September, while the great god festival of the Nyulülu clan of Soning'an is carried out in the spring, March and winter October.
Soning An said in the "Notes on the Sacrifice of the Great Deity in the Second Season of Spring and Winter", "Every year in March and October, the great god is sacrificed, and the auspicious day of the first month is pre-selected." A very important procedure for worshipping the gods is to sacrifice wine to the gods, so it is important to make wine for a longer time.
The Manchu worshippers use rice wine made from rice, which is manchu for "Zhan Chong Effort", and is also commonly known as "Ruluo wine". The Manchus have a long history of making rice wine, dating back to the Beji people more than 1600 years ago. At that time, although the Beji people were still drinking blood and eating animal flesh and animal skins, they had mastered the technology of "chewing rice to make wine".
Every time Soningan's Nyulülu clan chose a sacrificial auspicious day, they would start making rice wine nine days in advance. At that time, the housewife led the servant woman to the West House Nan Kang (Manchu custom: the west is great, the south is honored), and the four liters of wine and rice will be selected, and the sweet wine is sixteen and two. The next day, the rice is boiled into rice in a sacred pot and put on a western kang under the Woruku (divine seat) to cool. At this time, in front of the Shen Kang (Xi Kang), the sweet wine koji is soaked in clean water, crushed by hand and then passed. Finally, pour the rice into a bucket of water while adding the sweet wine koji and stirring well. Then put them into two altars, put them in front of the Beikang Xitou Shrine and cover them, cover them with red felt, and press one on the disk.
After the sake of the god is made, a small knife with a wooden handle is placed on it, and the tip of the knife is to the west handle to the east, and the blade is outward, which means that the worship of the gods must not be moved. On the day before the sacrifice, the housewife respectfully asked to cover the red felt and remove the white head from the rice wine for use.
On the day before the auspicious day of the great god, the housewife of the house assigns servants and other women to wash the utensils, plates, bowls, tables, etc. used in the sacrifice. Housewives also cut nine red silk strips, each five inches long and one inch wide, and put a string of red ropes on top of the altar, in preparation for the sacrifice of the sacred horse. On this day, the housewife also takes the servant woman to grind the rice that is used for the feast into flour, and also floats the fine Baijiang beans with water to remove the skin and debris, and puts them on the West Kang for later use.
On the fifth day of the sacrifice, the housewife began to bring the servants to make offerings and sprinkle cakes (Manchus called "offerings"). At this moment, the church in the middle and south of the hospital has installed confessions and standing lights. There is an incense dish on the confessional and three times the incense is attached. In the house, two confessions are placed on the west kang and the mantle is hung. There are incense plates on each case, and there are three trips to incense, of which the bodhisattva incense plate is for the south case, and the Guandi incense plate is for the north case.
After the offering was completed, the housewife took out the clean paper invited from the previous day on the Nan kang, divided it into three parts, and left one copy for the next day's wish. Then, use scissors to cut two portions of clean paper into paper money, called "Hi Money". Hang the money on either side of the shrine. The cut paper money eyes should not be thrown away at will, and they are offered to the north side of the god case together with the red silk strip. When all is done, the bread is sprinkled with bread. Twelve plates were offered first, then nine plates in the house, and then one plate in the mantle. After all this was done, the ceremony of opening the altar, receiving the animals, offering wine, and toasting began:
When the altar is opened to serve wine, first a bowl of wine poured on the pig's ear; a bowl of wine is offered on the second hall, and a bowl of toast is offered; then a bowl of wine is served in the house, and a jar of loose wine is served. Bi, the chief priestess and women, that is, two people who were discharged from the hospital to set up a wine table, one person to serve wine, and two people to stir wine (the prepared felt man followed). The two servants and women were ordered to carry a low table, put a wine jar on it, and two toast cups and a plate, and carry it to the table in the hall.
The housewife knelt down, accompanied by the servant woman, that is, from the left, went forward to hand the wine cup plate to the housewife, and the cylinder was toasted to the full. Five people who beat the fork board (i.e. the zaban, the shaman god board) sat down under the east steps of the big house and played the fork board.
The chief priest led his disciples and made a marquis on the right side. The housewife toasts three times, and for each toast, the servants on both sides of the high table pick up the wine, take the toast, and raise it (throw) at the offering table. Bi, still in the tray, the wine man again, the housewife again, so three times.
When she was done, the housewife knelt down and prostrated her head once. end. That is, stop hitting the fork plate. The servant woman lifted the wine table away. The winemaid is about to prepare the wine and place it on the table in the offering cup. The chief priestess led the congregation in a ceremony. end. The wine supplier stirs the wine in front of the photo and adds another wine offering.
The lord offers the man and the woman, performs the ritual again, and exchanges the offering for wine again, and so on three times.
At the end of the ceremony, one person enters the house to make a toast; one person is sent in advance to serve wine, and two people are exchanged for wine; and one person is prepared to feel. The toast table is also placed in front of the offering table, but an empty jar is added to the table for wine exchange. He made three toasts, gave a salute to the club, and also played a forked board. But the wine that has been toasted is not stirred (thrown), but is poured into an empty jar. Yu Ju is the same as the outside ceremony. After the toast, the main priestess and women also performed the same salute three times and offered wine three times. The replaced wine is poured in an empty tank.
After the ceremony, the bodhisattva incense plate offered in the south and the happy paper on the south side were invited out, and it was still hidden under the west corridor of the original incense dish, and the west front of the niche. Move the incense dish offered on the north table of the house to the middle of the offering.
Soning An said in the "Notes on the Great Deity Ceremony of the Second Season of Spring and Winter" that after the worship of the great god was completed, the housewife of the family knelt down on the north side of the Xi kang and asked for animals. Ask the animals to be two people, one in the front and one in the back to pull the rope, and invite the sacred pig into the West House. At this time, the kneeling housewife handed the sacrificial man the wine prepared on the kang. After receiving the wine, the chief priest saluted in silence, prostrated his head, and poured the wine into the pig's ear to the sound of the fork plate of the family.
After the pig's ears are shaken (meaning god has received), the man and woman get up and stop hitting the fork plate. The kneeling housewife gave the iron rod and the knife to the animal, got up, sat on the edge of the kang and assigned the animal to slaughter the sacred pig, and ordered the servant woman to throw two pieces of cake on the roof. Ask the animals to first offer the blood of the pig before the gods, and then kneel down to irrigate the intestines. After the blood sausage is cooked, it is first put into a tank basin and offered to the god's table. After the meat is cooked, place the trough in the basin according to the portions. At this time, the pig is first cut into several pieces, for the Meat of the Gods (Shenhui Meat), and then a large bowl is poured with soup, a pair of offerings are inserted, and placed in the trough basin to worship in front of the God's table.
The man and woman of the chief priest led their children and their families to perform the ritual three times, and after changing the wine three times, they began to pay homage to the "hehema" (divine horse). Hema, who had already been washed, was led into the house by his family. The housewife "will crush the incense from the south to the north, give it to the chief priest, smoke it from the horse, and hand over the red silk strip to the Rama (in the courtyard, that is, tied to the horse's head and tail). ”
After the sacrifice of his horse, "the housewife sprinkles the meat of the offering, and uses the offering basket to pick it up three times and hand it to the chief priest." The chief priest man was immediately blessed, tasted less, collected in the inner chamber, and then removed the family according to the portion, except for the meat of Ah Mu Su, the rest was not less preserved. After the relatives have finished eating, they lay three rows of felt on the ground in front of the gods and spread three rows of felt to the west, so that the family and so on can enjoy the gods. ”
A very important ceremony of the Nyulülu clan to worship the great god and other rituals is that the family and clan relatives share with the gods, and after eating the Xixing meat, we must check the whole bones of the pig. Then, the housewife performs a "bone-plucking ceremony" of kneeling and tapping to thank the sacred pig. After that, the pig bones are placed in a trough pot to the Solo pole (god pole) in the courtyard, and a few pieces of pig bones are placed at the Solo pole, and the rest of the pig bones are sent to the river outside the village to be scattered in the river, and must not be thrown or thrown in the filthy place to show respect for the gods.
Soning An's "Great God of the Spring and Autumn Festivals of the Niuhulu Clan" has a variety of rituals, and at night there is also a backlight festival. The ritual of sacrifice is the same as that of the "Spring and Winter Two Seasons official Feng Lu Sacrifice God".
In March, it is offered to the gods
Soning's Nyullu family has the custom of offering sacrifices to the great gods in spring and March and october in winter, and some manchus in some areas have the customs of worshiping the great gods and celebrating the festival of the great gods in the third and ninth spring and autumn of March and September, because March is the first month of the new year to worship the great gods, so people attach great importance to them.
When the Manchus worship the gods, they will make various cakes according to the seasons for rao, such as cakes, cakes, beef tongue cakes, etc. in spring and winter, and Boluo leaf cakes (also known as "Boli leaf cakes"), linden leaf cakes, Suzi leaf cakes, etc. when the trees are luxuriant in summer. In the autumn, when the new grain came down, the Manchu families made the most varieties of grain for the gluttony, and they would make a variety of cakes and breads for the sake of sour dumplings, water dumplings, water cakes, sachima, and donkey rolling. In the spring and March, the Manchu family offers sacrifices to the gods, and it is indispensable to beat and spread cakes.
Many people know that "cake" is a traditional food of the Korean people, but do not know that it is also a traditional food of the Manchu people. The Manchus have been eating cakes for thousands of years, and this traditional delicacy is also the top offering of their ancestors and gods.
In his "Notes on the Ritual of Cake Fighting in March", SoningAn records that the Niuhulu clan began to make cakes for the feast three days before the sacrifice of the great god. First of all, the housewife led the servants and other women to weigh out the rice (glutinous rice) and soybeans needed to make the cakes, and temporarily placed them on the spring stool at the west end of the North Kang for backup.
The next day, the rice is washed and soaked. The main job is to sauté the soybeans well and grind them into a very fine bean noodle for later. After dinner, the men in the house brought the large stone mortar for making cakes and placed them in the middle of the front door of the gate. Then, prepare the water tank, water basin, wooden hammer and other things. The day before the sacrifice, the family began to get busy before dawn:
One day and two days before the sacrifice, the housewife takes her children and daughters, first makes offerings to the table and incense plates, and then presses the table sheets, hanging mantles, and incense plates in the offering house. Bi, inside and outside incense furniture on the table. Then cut out the happy money and hang the god curtain. When it was ready, he asked the servants of the gods to cook the rice into rotten rice first. In Sangen, he ordered his family to go inside to make cakes. The woman who plucked the cake sat first on the east side of the stone and knelt to the west. Then the goddess woman put the steamed rice out of the large wooden trough and let it be carried to the stone.
The two of them went into the house, dipped the rice in the trough, dipped it in water with a hammer, wiped it first, and then poured it on the stone. The two of them gently beat the cake with a hammer and beat it very finely with water. Lack of strength, that is, replacement of people, rotation to do. The woman who pulls the cake looks at the thickness and thinness of the cake. Until the end of the fight, take down the first table cake and enjoy the gods and so on. When the second cake is beaten into a very clean and fine, the cake puller puts the cake into a large plate and carries it to the gods. The housewife ordered the servants to make a cake, two inches wide and nine inches long, and placed in the plates to be offered. Serve one for each plate, two for each layer, i.e. one layer for sprinkling bean noodles.
So beaten, nine in the house. Then it is to hit the hall and make offerings after the mantle, a total of three, such as the style of offering. Thirteen, all done.
After the cake making is done, the offerings are set up, and the housewife will toast the church nine times and perform the prostration ceremony. After that, go to the Westinghouse shrine to toast five times and prostrate.
The Manchus are widely distributed, and the sacrifices are slightly different. Jilin is a Manchu settlement area, where the Manchus before burning incense sacrifices, in order to make rice panning, steaming rice, making cakes and other preparations, the family shaman must first perform the Manchu ritual to the gods - prostrate their heads, and then beat the god drum and dance the family god, sing the "Zhenmi God Song" to pray to the gods, called "jumping gluttony gods". The "Dancing Gluttony God Words" of the Guarjia clan (surname Guan) shaman of WulaJie Town, Jilin City, sings:
Hashuri Hala,
His family name is Guan, which belongs to the rabbit.
The family is in the year of death,
Slaves make wishes,
Full mouth promises.
Resign from the old month to welcome the new moon,
Choose an auspicious day to be the Divine Jubilee.
Prepare a large offering,
Pour the wine,
Pray to the gods
……
In April, it is dedicated to the gods of Boro leaves and linden leaves
Every year in the fourth month of the lunar calendar, the solar calendar is May and June, which is the time when all kinds of trees are full of vitality. At this time, Manchu slang custom is to eat Boluo leaf cake (also known as "boli leaf cake"), linden leaf cake and Suzi leaf cake. Boluo leaf cake and linden leaf cake, because the sticky cake made of leaf steaming is large and full and delicious, so it is mostly used by the Manchus as a offering to worship the gods.
Boro leaf is born on the Boro tree. The Boluo tree, also known as the "Polo Wood", is written in the Liubian Chronicle: "The little one of the oaks, called the Polo Wood, the May Natives (Manchus) pinch its leaves and wrap the dumplings." "Boluo tree scientific name Mongolian oak, that is, the northeast common oak tree, the Manchu people have a variety of names for it, such as "green pole willow", "acorn tree", "Boli Boomerangzi", "Boluo wood", "old oak wood" and so on. Boluo leaves are the most tender in April and May, and Baojiang rice (glutinous rice), rhubarb rice, and small yellow rice are very fresh and delicious.
Linden trees are also very numerous in the northeast region and are widely distributed. Linden trees mainly include linden trees, limes, limes and other varieties. Although these linden trees can be eaten as linden leaf cakes, because the leaves of the linden tree are wide and known as "big leaf lindens", the Manchus often use the leaves of the linden trees to make offerings to the gods.
Soning An wrote in the "Notes on the Rituals of Boluo and Linden Leaves in April", "Every April, pineapple leaves are used to make feasts for the gods. If pineapple leaves are not allowed, that is, linden leaves are used, and both can be done. It can be seen that the Manchu gods are sacrificed according to the seasons of the year. Sonningan wrote:
Every April, people can find nine hundred pieces of this leaf (pineapple leaf), that is, choose the auspicious day of the first month. The day before, the housewife took the servant woman with her, put the good rice, selected five liters of clean and fine white, and picked it out and ground it into a thin noodle; first put three liters of red river beans (red adzuki beans) on the north end of Xi kang (Shen Kang). On the day of the festival, the four drums are drummed, and the servants of the gods are first boiled and rotten, rubbed into bean paste, and passed (remove the bean skin). Spread the pineapple leaves on the front with ghee (suzi oil) and combine them again. Then make the rice noodles and make a large water cake and cook it. Then change it to bean stuffed carob, wrap this leaf full of it, and send it to the steamer steamer to steam it thoroughly.
At this time, the housewife and the same son and other women have arranged the offering table, the mantle, the incense plate, the incense, and the newly steamed pineapple leaf cake on nine plates. Then, the chief priestess led her children to kneel and prostrate three times. When the incense on the offering table is burned out, you can remove the offering and put away the mantle and the offering table. In the evening, a sacrifice is also performed, and the ritual is the same as in the morning.
In May, it is offered to suzi leaves to worship the gods
The Manchus are a fishing and hunting people in the north with a long history, and hunting, fishing and gathering were the main sources of their lives before they fully entered the agricultural civilization. Making cakes with plant leaves such as glass leaves, lime leaves, and suzi leaves is a national specialty cuisine that has been passed down by the Manchu people for a long time.
The scientific name of "Suzi" is perilla, which is an annual herb that is mostly distributed in the northeast region. The Manchus have a long history of using perilla, and their leaves can be dipped in sauce to make dishes, can be wrapped in suzi leaf cakes, and their oil can be eaten. The Manchus also know how to use perilla to treat diseases, such as wind chills, headaches, nasal congestion, cough and so on.
The fifth month of the lunar calendar is the time when suzi grows vigorously, the leaves are fat and tender, and the food is fragrant. Therefore, this time is also the time for the Manchus to eat Suzi leaf cake. Suzi leaf cake is a traditional sticky food of the Manchu people, made with sticky sorghum rice, river rice, rhubarb rice, small yellow rice and other sticky rice and red bean ground noodles. It is to soak the sticky rice in water for a day, then grind it into water surface, and add an appropriate amount of white or brown rice noodles (cornmeal) and be good. The red adzuki beans must be boiled and peeled, and mixed with white sand sugar to form bean paste filling. Suzi leaves are freshly picked and washed for use.
When wrapping Suzi leaf cake (also known as "Suzi leaf dumpling"), it is necessary to first apply Suzi oil to the Suzi leaf. Then make a small dough cake and put it on the suzi leaves, and then put the mixed bean paste filling on the sticky cake, close it together and put it on the pot to steam. Steamed suzi leaf cake can be eaten hot or cold, and it is even more delicious and delicious to eat with white sugar.
Soning An wrote in the "Notes on the Rituals of Su Zi Ye Rao in May": "In May, Su Zi Ye Rao Worships the Gods, and all its ritual notes are the same as those of the April Pineapple Leaf Feasts. ”
In June, it is dedicated to the gods of chickens and geese
Soning An wrote in the "Notes on the Rituals of the Manchurian Sacrifice heavenly sacrifices" that "the june chicken and the little goose are noted", just as: "April for Boluo, linden leaves for the gods", "May for the Suzi leaf feast gods", is to use the small geese of the year to make pilgrimage, and the chickens of the year to make sunset sacrifices to sacrifice the gods.
Soning An's account of the special chickens and geese sacrificed in June of the Niuhulu clan is a rare family sacrifice ceremony, which has rarely been seen in the family sacrifices of various Halas (surnames) after the Qing Jia Qing Year. In the Qing Dynasty, this kind of special chicken and goose to worship the gods seems to be related to a metaphor of Emperor Taiji of the Qing Dynasty in the later Jin Dynasty.
In the post-Jin Dynasty, the Manchu ancestor Jurchens had just come out of the mountains. At that time, the Jurchen people's agricultural production economy was still very fragile, but in order to sacrifice the gods, the Devout Shamans preferred to kill the cattle, horses, donkeys, mules, etc. on which they relied for farming, to show their piety, which was bound to affect normal agricultural production. For this reason, Emperor Taiji of the Qing Dynasty issued a special decree to strictly prohibit the slaughter of cattle and horses and other sacrifices during sacrifices. The Records of Emperor Taizong of the Qing Dynasty contains:
Whoever sacrifices to gods, makes wishes, marries relatives, dies, goes to graves, kills and sells cattle and horses, donkeys, mules, and eternal leathers. Horses, mules and men ride, cattle and donkeys give birth to messengers, sheep, goats, pigs, geese, chickens, ducks, raw and human eaters. In the future, sheep, goats, pigs, geese, chickens, and ducks will be restored, and gods will be worshipped, relatives will be married, dead people will be slaughtered and bought and sold in graves.
Manchu shamanic sacrifices have a long history of making sacrifices or offerings according to the season, and the offerings of manchu settlements are also different. Soning An's account of the Nühulu clan's use of chickens and geese to worship the gods in June should be rare with the prey after the Manchus left the Changbai Mountain's big nest (forest), and have a lot to do with chickens, ducks, geese, pigs and other poultry and livestock. Sonningan said:
Every year in June, choose the auspicious day of the first month. Let people find two chickens and two geese each, and at dawn on the day of the sacrifice, let people first go to the table, please offer two incense plates, and incense once. The chief priestess and women performed the ritual once.
After this simple ritual, the master of the house of the chief priest prepares the small god stove, the small god pot (all of which are used to cook the sacrifice), the offering table, and the incense candle. After the two geese are packed up, cooked, and sacrificed on the offering table, the chief priest and the men and women lead the family to kneel and prostrate once. In the evening, the two chickens were slaughtered according to the morning ritual, cooked and sacrificed on the offering table, and the chief priest led the family to kneel and prostrate once.
The chicken sacrifice ceremony in the evening differs from the morning in that the main priest and the male family members exit after performing the ritual. "The housewife followed the mantle to 'carry the lamp' (extinguish the lamp) and cover the curtain. The housewife prostrates herself on her knees once. This ritual appears many times in Soning An's "Notes on the Rituals of the Manchurian Sacrifice of Heavenly Sacrifices", but he never explained it, so he did not know why.
In July, it is offered to the gods for acid feasting
Sour gluttony is a special flavor of the Manchu pasta. The Manchus like to eat sticky food, such as sticky sorghum, sticky bud rice (sticky corn), rhubarb rice, small yellow rice, river rice (glutinous rice), etc., sticky grain made of cakes, sprinklers, bolis leaf cakes, linden leaf cakes, Suzi leaf cakes, water dumplings, donkey rolling, etc. are the favorite of the Manchus. The Manchus also like to eat delicious and appetizing sour foods, such as sour soup, sour dumplings, sauerkraut, etc. are often eaten delicious.
The sour food concentrates the sticky and sour flavor, so it has become the favorite of the Manchus, how can the favorite thing be exclusive? As a result, the sour food has become a sacrifice to the gods.
Manchu sour dumplings are made from millet (i.e. millet, commonly known as "rhubarb rice"). The practice of sour food is very cumbersome, first soak the millet (with sticky brown rice, sticky sorghum can also be) for five or six days, and then fish out when it is slightly sour when it is fermented. Then grind it into water noodles, put it in a clean noodle pocket and place it on a wooden frame to control drying, then add a small amount of flour and mix well. This sour rice noodle is made into a lower part of the eye-catching nest or steamed bun shape, and it can be steamed and eaten. The sticky taste of the sour gluttony is slightly sour, and the soft tendons of the sugary food are both chewy and sweet and sour.
Sonin An wrote in the "Notes on the Ritual of Acid Feeding in July":
In July, the example uses millet rice to make sour food. All its etiquette is the same as that of Su Ziye. If strength is enough, add livestock, that is, add back to the lamp. Yu Xili tong.
In August, it is offered to the gods for the fried horns
In August, the crops have been harvested and new grain has arrived home. At this time, the Manchus would use new grain for their families to make offerings, pay homage to their ancestors and gods, and thank them for their blessings and shelter to have a good harvest. The new grain can only be eaten by the Manchus after worshipping the gods and ancestors, which reflects the ancient folk customs of the Manchus who are cautious and pursue the distant future and the profound influence of shamanism in people's minds.
Fried horns are a traditional Manchu delicacy, which is often used as a sacrifice by the gods in the eighth month of the lunar calendar, and was popular among the Manchus in the northeast region and Beijing in the early years. The flour used for fried horns is ground with rice (glutinous rice) or millet (rhubarb rice). The filling is boiled with red adzuki beans and mashed into bean paste. To make fried horns, you must first shoot the ground rice and other sticky rice noodles into small round cakes, cook them in the pot and then take them out to cool, then put in the bean paste to wrap into the horns, and finally fry them in suzi oil (soybean oil can also be) in the oil pan to eat.
Soningan said in the "Notes on the Sacrifice of the Horns in August": "Every August, it is customary to blow up the horns to kill the gods. Pre-select the auspicious day of the first month". After the fried horns are ready, they are placed in the meat trough and temporarily placed in front of the Beikang God Cabinet for later use. The next morning the worship begins:
At dawn, the housewife brings her servants to the table, hangs the mantle, places the incense dish, puts incense, and offers the fried horns, nine on each plate. All its rituals, as well as the evening rituals, are the same as those of the Qi Su Zi Ye. If there is strength and cattle are added, there is a back lamp ceremony, and the gods are blessed with the same ceremony. This is the fried horn worship god probably liye.
In September, pheasants are offered to carry lamps to worship the gods
In the ninth month of the lunar calendar, the northeast region is already cold, and sometimes there is heavy snow. At this time, pheasants are the fattest because they want to overwinter and store fat. The custom of the Manchus is that in the late autumn, they go up to the mountains to beat pheasants, or cook or stew to relieve hunger and beat tooth sacrifices. Or is it the old saying, "How can you enjoy delicious food exclusively?" As a result, the pheasant sacrifice in September became a Manchu ritual for the festival.
Sonningan's Nyulhulu family, "Every September, fresh pheasants are used. Every solstice, choose an auspicious day, and find a pair of fresh and complete pheasants." During the sacrifice, a low offering table (Kang table) is first placed in front of the shrine cabinet in Beikang, and then the pheasant of the god is placed in a large plate and offered on the low offering table. After the curtain rack is hung, the bell is hung, and the incense plate is laid on the table, the pheasant of the god is invited to take away the hair, cut and cooked, and a plate is served, and a wooden knife is inserted in front of the god. After all this is done, the sacrifice begins:
The chief priestess and women, and lead the congregation to perform the ritual once. Bi, the man went out and closed the door. The servant woman covers the curtain, and the housewife performs the usual back lamp ceremony, which is the same as the chicken back lamp ceremony. This pheasant back lamp salute also.
In October, it is offered to fry Mudan and beat cakes to worship the gods
Every year in the ninth and tenth months of the lunar calendar, it is the month when the Manchus in northeast China pay great tribute to the great gods, and they call it the "Great God Festival". Due to the slight differences in the customs of people in different regions, the autumn and winter rituals of the gods are held in September and some in October. At this time, the autumn harvest has ended, and the new grains are not only large in quantity but also very complete in variety, so at this time, the varieties of cakes and breads offered to the gods are very rich. In the traditional Manchu custom of worshiping gods and gods, it is indispensable to fry Mudan and beat cakes. As Sonningen said:
Every October, the great gods, those who have the strength, such as cakes and fried Mudans, should be beaten.
Fried Mudan is a specialty of the Manchus. "Fried" is Chinese, and "Mudan" means Manchu for rubbing strips. "Fried Mudan" is a common Manchu pasta noodle rolling dumpling. "QingWen Collection" contains: "Rice noodles made of millet, yellow rice, buckwheat noodles bent strips fried." "The Manchus like to eat fried foods, such as croquettes, fried Mudan, fried bean stuffed horns, sagema, fried cakes, etc., so fried Mudan has become a feast for the gods.
Soning An said in "The October Sacrifice God Fried Mudan, Cake Ceremony Notes" that the preparations for the October Sacrifice of the Niuhulu family began five days in advance. First, the rhubarb rice and millet of the fried Mudan are ground into flour, and all the sacrificial utensils are washed. At five o'clock on the third day, the housewife led her family to start frying Mudan.
First, the yellow rice noodles and millet noodles are combined together, made into a flatbread, cooked, and then taken out and kneaded the dough with force. Then, on the table, the dough is kneaded into chopstick-thick, four-in-one Mudan, for a total of 260 pieces. Finally, the pot sent to the stove room is fried in Su oil, served in a large wooden trough, and dried on the western kang. The aroma of the newly fried Mudan is very tempting, and the children will be around to eat, at this time the adults in the family will bring out some other food for the children, because the Manchus have the custom of worshiping the gods, and the offerings cannot be eaten until the gods have received them.
At the same time as frying Mudan, the housewife led the women in the house to make some offerings such as sika deer, sparrows, pine pagodas, and cape Kaba with noodles. Needless to say, the pine tower is the fruit of the pine tree tower. "Cape Cabar" needs to be explained. "Kaba" is a Manchu word, that is, one end is joined together, and the other is separated. The Manchus often manage the branches of the trees called "Kabala". The "horn" of Kaba Kok is Chinese, and the Manchu specialty pasta kaba kok is a stick-shaped food with branches. These sika deer, sparrows, pine pagodas, Kaba Point and other noodles are made into 30 pieces each, and when they are ready, they are also fried in oil, and fried in a large square plate and placed on the West Kang.
On the fourth day, the rice and yellow rice are selected to make cakes, and the white beans are steamed and peeled, and 30 bean mounds are made for spare. After all the preparations were completed, it was also the day of the sacrifice to the gods:
On the day of the festival, all the rituals of making cakes are the same as in March (The Day of the Great Gods). However, when serving, each plate is first placed in two rows of Mudan, and then one layer is offered to beat the cake. Each has five floors, for a total of ten layers. The top is a single pendulum, each layer, on top of the deer, bean mounds, pine tower (Note: there are three poles on the pine tower, three fried noodle finches on it. After that, the cape of Kaba will be arranged in the same way. All its ceremonies such as the back of the lamp, toast, and prostration are the same as the March Grand Shrine Festival. This october fried Mudan, baking cake probably also.
In November, fish are offered to the gods
In the early years, the Manchu ancestors were the fishing and hunting peoples in the northeast, living in the Changbai Mountains and the Songhua River, Heilongjiang, Mudanjiang, Ussuri River and other vast areas. In the past, the Manchus made a living from fishing and hunting, and hunting did not necessarily harvest every day, but the fish in the rivers, lakes and seas were inexhaustible. Therefore, the Manchus not only fished and ate fish, but also sacrificed fish to thank them for their gifts, and also used fish to sacrifice their own gods.
The Manchus, who live in the area around rivers, lakes and seas, are fishing all year round, like in the spring when the frozen rivers open the river, there is a custom of "hitting spring water" (opening the river fish); in the late autumn, the river "hits the autumn water" (before the freezing of the frozen fish); every day in the summer, the manchus will dig a hole in the river ice, and build a fish pick (pointed fish shack) to fish or fork fish in it. Fish in late autumn and just before winter are the fattest, so the Manchus have a slang custom of offering fish to the gods in November.
Soningan said in the "Notes on the Ritual of the Fish Sacrifice in November": "Every November, before the frozen river, it is customary to worship the fish god. Every solstice, choose an auspicious day, let people find a pair of good big fish "to sacrifice the god of the fish in season." In the evening, the sacrificial sacrifice of the god of the fish begins:
In the evening, the housewife takes the same son and woman to a table in Beikang an offering god, an anshen mantle, hangs a bell, does not hang the god curtain, offers three incense plates, and makes a trip to incense. After making offerings, he ordered the goddess to clean up the fish, cook them in a small pot of god's stove in the storeroom, and put them on a large plate and offer them to the middle of the god's table. Bi, when the incense is exhausted, then withdraw. The housewife brings her companions and receives incense plates, mantles, bells, tables, and other items. This is probably a ceremony for the fish god.
On December Chinese New Year's Eve, the incense ash plate of the gods is replaced
The incense ashes in the incense plate on the Manchu Woruku (divine seat) are things that worship the gods, and they cannot be moved casually, let alone dumped. According to Manchu customs, it should be discarded at the end of the year at the Chinese New Year's Eve, and replaced with a little new ash to combine the meaning of replacing the old with the new. As Sonninggan wrote: "The god offers incense plates to purify the ashes, and for example, at the end of the year Chinese New Year's Eve day is easy to change the new ash, and the rest of the day is untouchable." ”
Chinese New Year's Eve the replacement of incense plates of ash was sacred to the devout Manchus, so even if the servants and servants in the house were in groups, it was up to the master to do it. At noon on Chinese New Year's Eve, the housewife asked the family to place a high table for sacrifice in the middle of the West House.
After the housewife washed her hands, she had the new ash removed from the shrine stove and sifted them into a dish. First, invite the incense plate on the hall to the table in the room, pour the old ash and replace it with new ash. The incense plates offered in the morning are then replaced with new ashes, and finally the incense plates of the evening lantern festival are replaced with new ashes. After all the incense plates have been replaced with new ashes, they are respectfully placed back in place. The chen xiang ash that was replaced could not be discarded at will, and it must be sent to the god stove to be stored.
The "Notes on the Divine Rituals of Manchuria Sacrifice to heaven" written by So Ning'an, a reviser of the National History Museum in the first year of the Qing Dynasty (1796), is one of his "Four Rites of Manchuria". Although this ritual note is to record the rituals of the Niuhulu family, it can be seen from the middle of the Qing Dynasty, that is, the heyday of Manchurian (Manchu) shamanic sacrifices, the manchu ancestors' annual sacrifices, sacrifice rituals and sacrifices to the heavens, gods, ancestors, sacrifices, sacrifices, etc., the sacrifice of the gods is more detailed. It has high historical value for people today to study the shamanism and shamanic culture of the Manchus and other northern ethnic groups.
In Soning An's "Notes on the Rituals of Manchurian Sacrifices", there are many special features in the rituals of each month of his age, such as the sacrifices, rituals, and rituals he remembers, which have their own family characteristics, and the rituals of the festival are very clear at the age of the year, especially in the housewife of the sacrificial family. In the rituals of incense, making food, offerings, toasting, inviting animals, prostrating heads, cutting paper money, cutting horse red silk strips, especially the "back lamp sacrifice", etc., they are the main sacrifices, which is the same as the sacrifice in the Qing Palace as the female shaman's main sacrifice, which is the expression of the remnants of the matriarchal clan society in the early years.
These are very different from the Manchu sacrifices in many regions at the end of the Qing Dynasty and even during the Republic of China, when many of the sacrifices were mainly performed by men, and even women were forbidden to participate. Therefore, the "Notes on the Divine Rituals of Manchurian Sacrifices and Heavenly Sacrifices" truthfully recorded by Soning Ann has a high research value of shamanic culture and folk culture.
About the author: Fucha Baoren, also known as Fu Baoren, was a state cadre before retirement, and is now a researcher of literature and history of the Jilin Municipal CPPCC, a visiting professor of Beihua University, the vice president of the Jilin Manchu Economic and Cultural Promotion Association, the vice president of the Jilin Manchu Friendship Association, the Jilin Manchu Entrepreneurs Association and the Jilin Urban and Rural Planning and Design Institute, and the consultant of ancient architecture and Manchu architecture.
Mr. Fucha Baoren has written many books, especially books on Manchu history and culture, mainly including the series of "Manchu Past Events in the Great Northeast", which is a project for the development of local history resources in Jilin Province. The series of books is about 1.24 million words, and is divided into 5 volumes, including "The History and Culture of the Manchus in the Great Northeast", "The Old Events of the Manchus in the Great Northeast, the Culture of the Manchus in the Northeast", "The Old Affairs of the Manchus in the Great Northeast, the Culture of Slang Culture", "The Old Affairs of the Manchus in the Great Northeast, the Architectural Culture", and "the Old Affairs of the Manchus in the Great Northeast and The Shamanic Culture". Our platform is authorized to publish some articles. Those who wish to purchase this book can contact the author, Mr. Hosa Hohito.
Our platform has published part of "The History and Culture of the Manchus in the Great Northeast", and now Mr. Li has provided the "Manchu Past Events of the Great Northeast and the Culture of the Years", which we will publish one after another.
On February 5, he published "The Fifth Day of the First Lunar Month, the Manchu Sacrifice of the God of Wealth and the Breaking of the Fifth".
On February 6, "Manchu New Year Customs" was published,
On February 7, "The Festival of Manchus Receiving Aunts and Grandmothers" was published.
On February 8, he published "Manchu Ice Lanterns Have a Long Tradition",
On February 9, "Manchu Shaman Sacrifice" was published,
On February 10, he published "Little Snow Spreads over the Mountains, Manchus Are Busy Catching Mink",
On February 11, "The Fifteenth Day of the First Month manchu young men and women danced the hedge aunt dance",
On February 12, "Manchu New Year Folk Customs" was published,
On February 13, he published "Manchu New Year of the First Moon",
On February 14, he published "What are the characteristics of the Manchu Lantern Festival?" 》，
On February 16, "The Sixteenth Day of the First Month, the Day of Manchu Indulgence", was published.
On February 17, the "Smear Festival of the Manchus on the Sixteenth Day of the First Month" was published,
On February 18, he published "The Fifteenth Day of the First Month of Manchuria, the "Lamp Officer" Went on Tour",
On February 19, he published "Manchu Smear Face "Painting Ink"".
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