Desert Eagle Suletan Khan

Chapter 662: The Great Khan and Lin Ji Ancestor (Part )
The Chinese people particularly respect their ancestors, and the Mongolian people, who are a branch of the Chinese people, are no exception. Their custom of worshiping their ancestors originated from the worship of souls in ancient times. Descendants believe that although their ancestors have passed away, their souls are always guarding them and have the same magical power as other gods. From generation to generation, Mongolians tell the names and deeds of their ancestors to their descendants, educating them to follow their ancestors as examples and to work hard not to disgrace their ancestors' heroic names.

They admire the strong. Because of Genghis Khan's illustrious martial arts, many Mongolians regard themselves as descendants of Genghis Khan and worship him as their ancestor. Some families hold ancestor worship for the entire family on Qingming Festival and family ancestor worship on New Year's Eve. In addition, there are also daily sacrifices, monthly sacrifices, seasonal sacrifices, etc. The specific times and requirements vary from tribe to tribe.

Sultan's visit to Harakhorin to worship his ancestors not only fulfilled his father's wish, confuse the Qing court, and suppress the separatist forces within Mongolia, but also had a deeper meaning.

For hundreds of years, Mongolians have respected Genghis Khan and his direct descendants. There is a saying on the grasslands that those who are not members of the Golden Family cannot be the Great Khan of Mongolia. Many Mongolian nobles were actually unconvinced when he replaced the Borzhijin clan with the Yikmin'an clan and claimed to be the Great Khan of all Mongolia. Although he suppressed the dissident forces within Mongolia by virtue of his physical appearance as Padmasambhava and his invincible martial arts, the people's worship of Genghis Khan was still a threat to the throne of the Yikmin An clan. Therefore, he wanted to establish the Mongolian people's worship of their ancestor Yabugan Mergan and weaken the influence of Genghis Khan on the Mongolian people by going to Harakhorin to worship their ancestors. In this way, there is no need to worry about the comeback of Bo'er Jijin's family.

A high platform was built on the Orkhon grassland. The high platform was surrounded by guardsmen carrying bows and swords, driving away the idlers. The so-called idlers are naturally the people who come to watch the excitement. They are not qualified to enter the vicinity of the high platform and can only watch from a distance.

On February 1658, the fifteenth year of Qianyuan (), it was time for sacrifice. Sultan led the princes, nobles, and civil and military officials to stand in order under the guidance of Shaman Shaobu, Erke, Duke of Lu, and Bobei, Minister of Rites. In order to offset the influence of the powerful Buddhist forces in the country and maintain the balance of the various sects in the empire, the Great Khan of Lotus entrusted the great shaman Shaobu with full authority to preside over this sacrifice. He called it to restore the Mongolian tradition and ordered Er, the Duke of Lu. Ke and Bo Bei, Minister of Rites, served as etiquette officers to assist Shao Bu.

The great shaman Shaobu, who wears a key-shaped sacred hat engraved with colorful patterns and bright feathers on the top of the hat, and wears gorgeous and exquisite "divine clothes", is the host today. As soon as he appeared on the stage, the divine costume he wore attracted the attention of everyone present. The top of the divine costume was a double-breasted white shirt and waistcoat, inlaid with various animal patterns cut from white birch bark; the lower body was a strip of blue and yellow. A floral skirt with two main colors. The skirt is painted with brightly colored patterns of flowers, sun, moon, stars, clouds, birds and animals, etc. The hem of the skirt is embroidered with sea water or clouds. These patterns are particular. Different patterns represent the possession of different gods. The great shaman uses these patterns to communicate with the gods they represent. Various animal patterns are drawn on the clothing, and small feathers are stuck to the skirt, symbolizing the shaman's soul. And go to heaven and earth, fly freely, without restraint. This kind of magical clothing is not something ordinary people can wear. Its weight is several times or even dozens of times that of daily clothing. Only specially trained shamans can wear it with ease.

What's even more attractive is that Shao Bu's divine clothes are covered with bronze mirrors. These bronze mirrors are not trivial, they are treasures for personal protection. It is quite particular. The one hung on the chest of the divine clothing is called the "sun on the chest", which is the largest of all bronze mirrors; the smaller one hung on the back represents the moon; the two bronze mirrors hung on the shoulders are for The sun on the left and the moon on the right; the two bronze mirrors on the front and back of the waist are surrounded by the sun and the moon; there are also bronze mirrors between the front crotch and the crotch, symbolizing the prosperity of the tribe. In short, the more bronze mirrors on the body, the more gods and powers they can communicate with. The stronger it becomes. As the great shaman of the Kingdom of David, Shao Bu had dozens of large and small bronze mirrors hanging on his body. He was truly a person with boundless magical power, second only to the physical appearance of Padmasambhava.

At dusk, I saw that Erke, the Duke of Lu, and Bobei, the Minister of Rites, had arranged the sacrifices, and Shaobu, the great shaman, began to pray to the gods. "Living on Mount Burhan Khaldun, descending from the blue sky. Hovering between the sun and the moon, (the sun god) holds a large bronze mirror in his hand, shaking it with both hands to see the light. The waterfowl in the lake, the birds on the roadside, Phoenix and chela flower, pairs of bird gods, come along the Orkhon River." Strangely enough, as soon as the singing stopped, there seemed to be a streak of blood-like sunset shooting in the direction of the altar. Everyone bowed and stood in awe, not daring to breathe.

Then, Shaobu took charcoal and drew a circle with its mouth facing the direction of the mountain where his ancestors rested. Dry wood and paper had been prepared in the circle. He walked over and lit the bonfire with a torch; then he placed food, wine, tea, incense, and cloth. They threw the strands and other sacrifices into the fire and burned them, chanting words and praying devoutly. Even though he was an emperor, he did not dare to show off at this time. Sultan led the princes, nobles, civil and military officials to bow their heads and pray with the shaman, thanking the ancestors for their protection and praying for good weather in the coming year.

It was getting dark, Shaobu sang sacred songs and began to offer sacrifices. The sacrificial words are divided into three chapters. Each chapter is sung and a sacrifice is offered, such as whole sheep, beads, etc. In order to establish the worship of their ancestor Yabugan Mergan in the hearts of the Mongols and weaken the influence of Genghis Khan on the people, "Ijinsang" was not chanted during the sacrifice ("Ijin" refers to the holy Lord Genghis Khan). The song also did not use the mysterious "Twelve Matouban Songs" singing method used in Genghis Khan's sacrifices. The twelve sacrificial songs sung with Matouban are very magical. They are sung with bizarre and special syllables. No one can understand the lyrics. The meaning is very ups and downs and very pleasant to the ear. Because they cannot understand it, they are mysterious. Mongolian people believe that these twelve sacrificial songs are sung by gods and call them "Songs of Heaven". The clever Shaobu drew on the mysticism in the twelve "Heavenly Songs". The three chapters of the sacrificial songs sung during the sacrifice all used syllables that people could not understand, and achieved good results. The less they understand it, the more people worship it. People who have listened to the sacrificial songs say that these three chapters of sacrificial songs were sung by the Great Khan’s ancestor, Yabugan Mergan, and are the true songs of the gods. What a young man, wearing a heavy divine costume, but still able to beat the waist bell and dance freely. After every chapter of the song, a sacrifice was offered, and Sultan and the princes, nobles, civil and military officials kowtowed once.

After singing the sacred song, recite the mantra. Spells are spells used by shamans in witchcraft situations. By reciting or singing incantations, they can achieve the purposes of exorcising evil spirits, warding off disasters, curing diseases, defeating enemies, hunting, and communicating with ghosts and gods. Shaobu danced a unique dance, which has a long history and is commonly known as the dance master.

"Kill~" "Eliminate~" "Bengde, Gangde, come on, come and help me kill the evil spirits; Bende, Gangde, come on, come on and help me kill the wild things" followed by one sentence after another The incantation was recited from the great shaman's mouth, and the ancestor worship ceremony slowly came to an end.

(End of this chapter)