摘要
在满族钮祜禄氏的祭祀仪式中,根据与神灵达成的互惠协议,在早祭、夕祭及背灯祭中,人首先从"猎物之主"那里得到灌注了"生命力"的猎物,同时得到各种神灵的佑护;然后再树立一根神杆,设立一个微型世界,返还从早祭、夕祭及背灯祭祭祀对象中得到的利益,并且通过集体行为,将整个氏族凝聚起来。祭祀对象虽然主张包含了诸如佛、菩萨及关帝等外来神灵,然而,通过祭祀行为及流程的考察,可以发现隐藏于祭祀深层的实质上仍然是传统的内容。
During Niugulu family's sacrificing,people gained preyers from the owner and get protection of all gods in the course of morning sacrificing,evening sacrificing,and so on. They put up a pole,set a micro world,return their profits,and put all the family together by collective behavior. Although sacrificing objects include Buddha,bodhisattva,and Guandi,after research on sacrificing behavior and process,the traditional concealed content could be found.
出处
《满语研究》
2016年第1期95-101,共7页
Manchu Studies
基金
香港意得集团资助"满族文化抢救开发研究项目"
黑龙江省社科专项基金项目(项目编号:14D036)