Shamanic Medicine - A Brief Introduction to Shamanic Artifacts

Author: Lü Qin Physiological phenomena such as human illness, death, and dreams are common subjects of contemplation for both medicine and religion, leading to the emergence of religious medicine (some people with modern scientific perspectives derogatorily refer to it as "witch doctoring"). Shamanic medicine is one of the cultural remnants of this religious medical tradition. A major responsibility of shamans is curing diseases. Historically, ethnic minorities in the north, due to a lack of medical care and medicine, had low resistance to disasters and diseases, so people relied on shamans for treatment. With modern medicine so advanced, has this shamanic duty disappeared? Through years of tracking and investigating Shaman Sichen Gai, we found that this duty has not only not disappeared but also maintains a certain market in folk practice. In recent years, the number of people coming to Sichen Gai for treatment has peaked at over ten per day. Her notebook (equivalent to medical records) used for treating patients is filled with nearly 300 volumes, with at least nearly 50 volumes added each year. Through oral accounts from Shaman Sichen Gai and observing her diagnostic and treatment process, I found that to convince patients or their families, she often invokes the name of spirits, using psychological suggestion to regulate emotions and mental states. For external injuries, skin diseases, etc., she employs large amounts of Chinese herbal medicines and physical therapies (such as herbal fumigation, heat therapy, acupuncture, massage, tuina, spraying wine, etc.). The use of some sacred artifacts and ritual means is merely to make the shamanic healing appear more mysterious. According to Sichen Gai: She mainly treats external illnesses (deficiency syndromes), i.e., illnesses caused by external influences, such as being affected by something and catching "bad luck," or eating meat from animals that died unnaturally, etc. Diagnosing with Sacred Artifacts "Tuoli" diagnosis. Tuoli refers to a spirit mirror; when hung on the chest, it is called "Rujige Tuoli" (heart-protecting mirror), and when hung on the back, it is called "Aerken Tuoli" (back-protecting mirror). The Daur people believe that Tuoli is a symbol of spirits. During diagnosis, Sichen Gai wears it on her chest, and sometimes places it on the patient. "Beaded String" diagnosis. The beaded string is a talisman worn by Sichen Gai on her chest when traveling, rarely leaving her side, and is also an essential sacred artifact for diagnosis. It consists of 108 round beads representing 108 wishes, divided into three sections by agate beads. At the top end, red, yellow, green, white, and black ribbons hang down, representing the five elements: metal, wood, water, fire, and earth. Two copper bells and two silver ritual objects are tied to the ribbons. According to her, it is most effective when combined with the "Heavenly Sword" for treating external illnesses. When a patient arrives, Sichen Gai takes the beaded string from her neck while asking questions, wraps it around her right hand, and flicks it with her left hand so that the string stands upright and motionless. She focuses on it and chants sacred words. After a moment, the upper end of the string tilts in a certain direction. Shaman Sichen Gai records the direction in Mongolian script in her diagnosis notebook. Each question causes the string to tilt in a different direction, repeating cyclically like a silkworm pupa shaking its head. After all questions are asked, the string stands upright for a long time before finally falling over. Shaman Sichen Gai then diagnoses the illness and prescribes treatment. The beaded string returns to the shaman's neck, completing one diagnostic session. Treating with Sacred Artifacts "Abagala Dai" treatment. Abagala Dai is a mask shaped like a human face, helping the shaman fulfill the mission of healing. Sichen Gai mainly uses the fat (sheep tail fat) held in its mouth for treatment. It is said that during treatment, the fat held in the mouth of Abagala Dai is applied to the affected area while chanting mantras, which alleviates pain. "Ashalibei" Treatment "Ashalibei" is a Daur term for a hot water purification therapy. It involves boiling water in an iron pot, adding milk from a red dairy cow, butter, wine, and thyme, then placing nine stones retrieved from nine springs into the water, along with the heart-protecting copper mirror from the shaman's attire. Then, the shaman beats the drum and sings sacred songs, using a large brush to splash boiling water onto the patient to wash the affected area. Mild cases require three washes, while severe cases require seven or nine washes. This may be the earliest form of heat therapy; the principles of modern steam baths, heat therapy, hydrotherapy, and saunas may stem from the same origin. Divine Whip Dispelling Evil The grasslands have many animals and plants, abundant life forms, and also many unclean things. Young children and those with weak constitutions are easily affected, giving the feeling of being possessed. Sichen Gai said that whenever she goes to the grasslands to treat diseases and dispel evil, especially when treating Mongolian people, she must bring and use the divine whip. Although the whip is not large, her thin rope braided in the shape of a horse tail with eight colors and the three large copper bells at the tip are sufficient to intimidate evil spirits. "Heavenly Sword" Treating External Illnesses The conical Heavenly Sword made of purple copper is a ritual object exclusively used by the Thunder God. It is claimed to be the highest-level artifact against evil objects and is most effective for treating mental illnesses. As long as the sword touches the patient's body, even the most violent patients can calm down and obediently accept diagnosis and treatment. Ritual Healing "Soul Chasing" The Soul Chasing ritual is performed to "retrieve" the patient's soul. The ritual is held at night. Beforehand, seven small holes are dug in the floor of the patient's room, a small pot of clear water is prepared, and a small bowl of millet wrapped in cloth as a gift bag is hung upside down on a rope, representing gifts for the spirits of the underworld. At the start of the ritual, all lights are extinguished, and the shaman beats the drum and dances. After the spirit "possesses" the shaman, with the help of assistants, the shaman lies on the ground with the seven holes. The assistants sing sacred songs (usually three songs in a row, aiming to inform the underworld spirits why and for whom the soul is being chased), seeing the shaman off. The shaman lies motionless on the ground. After several hours, the copper bells on the shaman's attire ring, signaling that the patient's soul has been retrieved. At this moment, the shaman's assistant urgently calls out repeatedly. The shaman slowly wakes up, and a thanksgiving ritual is held, ending the Soul Chasing ceremony. Aobao Sacrifice Shaman Sichen Gai has conducted a series of Aobao sacrifice rituals in the Moledawa Daur Autonomous Banner of Inner Mongolia and the Bayantohai Town of Hailar City. It is said that Aobao sacrifices are mainly performed because ancestors had not sacrificed to the Aobao for a long time, or the sacrifices were performed incorrectly, or ancestors attracted things they should not have, leading to illness. The Aobao sacrifice ritual generally lasts one day. First, the sacrificial animal (cow or sheep) is led to the Aobao. Shaman Sichen Gai "informs" the name and number of the sacrificial animal (not required for small family sacrifices). After performing a pacification ritual for the souls of the sacrificial cattle and sheep, they are led to the Aobao, slaughtered, cooked, and placed as offerings on the altar, with thyme incense lit. At the start of the sacrifice, Shaman Sichen Gai faces the Sun God, representing the entire clan and tribe to offer praises and explain the reasons for sacrificing to the Aobao to the Heavenly God. Afterwards, everyone performs kowtows to the Aobao. Led by Shaman Sichen Gai, in the melodious sound of drums, they walk clockwise around the Aobao three times, placing stones, branches, and khata scarves on the Aobao, and continuously sprinkling wine, fresh milk, and the blood of the sacrificial animals onto the Aobao to show their devout heart in sacrificing to the Aobao.