for a __

# of layers

man

9

woman

7

season

direction of cremation-site from village

spring

east

summer

south

autumn

west

winter

north

"Female members of the household could take off the linen thread on their hair and divide the single braid into two.

Male members could wear caps again if they wanted.

But not until the forty-ninth day from the day of cremation could all members of the household wash their hair or have their hair cut."

p.

when the cadaver is female

when the cadaver is male

136

the cadaver is placed for cremation with the face pointing __

downward

upward

137

__ logs of firewood are burned during the cremation

7

9

p.

deity

identity

141b

Ssa`w-yi^-wua^-de^ (chief of the gods)

Maha-kala?

Ha`>-yi^-ku`>-k>u` (9-headed 18-armed deity)

K>a^w-z`e^r Mi`-gyu' (4-headed deity suppressing suicide-daimones)

4-headed Praja-pati ?

Le`r-gyu^-kyi'-gyu^ (warrior-deity suppressing Te`r-daimones)

Yu^-ma` (protective spirits)

[360 winged Wer-ma (p. 307, n. 410)]

To^-mba^ S`i'-lo^ (founder of religion)

sTon-pa gS`en-rabs

Ndu` (active male principle)

yan

141b-2a

Ssa`> (passive female principle)

yin

142a

O`-ha`r Mua^n-ndshe^r (Green Dragon)

parched barley-flour deity-figure

identification

Ssa`w-yi^-wua^-de^ ["Supreme Deity" -- p. 145]

O^-ko`-a^w-ko` (great god of first cause)

Adi-deva?

Ha^>-du`> O^-p>e`r (great god with white bones)

Citi-pati?

O^-gyi^-k>o^-pu` (father of great god Ssa`w-yi^-wua^-de^)

To^-mba` S`i’-lo^

Le`r-gyu^-kyi`-gyu^

Yu^-ma` [protectors – p. 145; with weapon-rack – p. 144]

{cf. weapon-rack at Ithake }

K>a^w-z`e^r Mi`-gyu’

parched buckwheat-flour deity-figure

identification

5 Te`r

5 Ma`-de^ [males]

5 Mara-s = 5 Kama-s?

7 Ma`-de^ females

Mari-s?

Dsa`>

Za`w

Tu:`

wind [Ha^r]

Vayu?

attribute

daimon

winged

Za:

black

Du:`

red

Dsa`:

planets

Za`w

water

hanging

Ts>u^

pp. 150a, 152a, 153a classes of spirits

P>e`r

Ssa`n

Na^w

Wu`

pp. 150a, 152a classes of gods

O^

Ha^>

of suicide by hanging [Ts>u^ (p. 171a)]

of love-suicide [Yu` (p. 170a)]

Tu:`

Tsa`>

Ku^>-ts>u` [‘star’ (p. 150b)]

Za`w

Te`r

La^

cloud [Kyi` (p. 139b)]

wind [Ha^r (p. 145)]

they have __

heads of

deer

tails of

snakes

wings of

chickens

they became __

in white clouds

cranes & eagle

in snowy mountains

leopards & tigres

in fir-tree forests

deer & mountain-asses {cf. ass frustrating Pri-apos (GM 20.b)}

in jungles

bears {cf. bearskin of Tuphon (GM 36.b)} & feral swine

in pine-tree forests

muntjak & musk-deer

in brush-wood outback

ring-necked pheasants & golden pheasants

in farmlands

wildcats (bobcats) & foxes

at house-gateway

left a fingerprint 7-handspans long {"instead of fingers ..." (CDCM, s.v. "Typhon")}

nationality of general

name of general

Bodish

Wu`-mbu`-wu^-ha`>

Bai

Lu^>-bu`-lu^>-s^e^r

Na-xi

Wu^-z^o`u-wu^-to^

spreadeth disease & calamity everywhere.

hath __

which __

"dug up the mighty foundation stones"

"press down the eartb."

"damaged by rubbing the mighty pillars"

prop up the heavens.

the black pig’s __

are like unto __

eyen

"constellations twinkling"

bristles

"great forest of fir-trees"

mouth

"great black cavern"

deity

Ndu`

Qa`>

dwelleth in __

north

south

rideth __

white horse

black ox

for whom we make __ into an offering

butter of red cow

wheat-flour

p.

deity

identification

161a

K>a^w-z`e^r Mi`-gyu’ danced for [of cypress-tree (p. 165)]

for remote ancestor Ssa^w-la^-a^>-pa` a "pine tree with three branches" is erected"

S`iva in pine-forest?

Za`> having a nest of bird-eggs

Vinata mother-bird?

163a

Ts>u` having palisade

Asura-s of defense?

164a

Ssu` to whom is offered milk

Sarama drinking milk?

164a-b

Ma`-de^ for whom are shot 5 arrows

Kama of 5 arrows?

165a

Te`r-ko` protective tutelary spirits

is.t.a-devata?

165a

Ba^>-d>a` warrior-gods

Guhyaka-s?

Du:^-p>e`r Ssi^-ngu^> white-as-concb lion who discovered sacred nut-tree

lion-face on front of temples?

K>wua^--tu:`-mbe`r-ndzi^-zo^ Gyi^ thunder-&-lightning god of chestnut-tree

Parjanya thunder-&-lightning god?

La^-le^r-du`>-ndzi^ Mbue^ [earthquake-goddess (p. 145)] "terrestrial being, wife of Gyi^" of chestnut-tree

Pr.thivi earth-goddess?

166a

Nda^w-la^>-mua^n-ssa`w Mi’ (of Nda^w-la^>-lu:^-p>e`r village) was

166b-167a

bride carried off, by white whirlwind to her left and black whirlwind to her right, "to a rocky outcrop"

Oreithuia carried off by Boreas "up the slope of the Acropolis" (GM 48.b)

deities

function

Yu`

ancestor-spirits

Ssu’

life-gods

No’n

spirits of domestic animals

O`-ma^>-ha`>

spirits of grain

on the caerimonial ground a pair of great which conch-shells; lightly swept the white clouds with bamboo-brooms.

in the 9 layers of clouds, a pair of white cranes circling in flight, crying out together.

digging nuggets of gold out from the 9 layers of soil.

a pair of small golden-colored hounds which barked together with glee.

on ‘Eagle Mountain’ leading hounds in the chase.

p.

site

195a

bamboo-basket

sacred rock of Ndu`

pagoda

ladder

jointed arrow-shaft

arrow-head

flag reflective like mirror

yellow-wood god-shrine

195b

men’s platform

mother’s platform

3 range-stones

195b-6a

5 brethren-gods & 5 sistren-goddesses

196a

‘Heaven’s prop’ (main pillar of house)

forehead of kneeling groom

196b

forehead of kneeling bride

the measure for grain

the brass padlock

197a

the keys

the butter-churn

197b

the chopper

the bow

197b-8a

door of main room

offering to the deities:-

Mua^n-lu'> Ndu` A`>-p>u^ (white-haired spirit)

La^>-tki^ Ssa`> A`>-dzi` (long-in-the-tooth [long-life] spirit)

flowers

from __

p>u'-na` ('black felt')

O^-dso^ (Tibet)

yi^-pu^ ('silken')

Yi^-c^>i (Kun-ming)

month

__ ba`w (‘__-flower’)

Jan

mbu^-dshu^ (peach)

Feb

lu^> mbu^

Mar

nyu^> le`r (turnip)

Apr

yu'-tsu`

May

ha`>-t>i^

Jun

t>o^-ho`

Jul

ssi^-le^r

Aug

mbue^-bo^

Sep

ki^-p>e`r (white rice)

Oct

mbue^-p>e`r (white artemisia)

Nov

ssi^-nda`w

Dec

ssi'-k>a^w (plum)

p.

tree

ritual object made from tree's wood

199b

khyu'> ('juniper')

pagoda of life-gods

bamboo

basket of life-gods

200a

mbue^-s^i` ('yellow oak')

bridge of life-gods

t>o^ ('pine')

ladder of life-gods

bamboo

arrow-shaft of life-gods

go^-lo'

flag-pole of life-gods

juniper

incense for life-gods

life-span, in years

being

myriad myriads

"sleepless rock"

thousand myriads

water

ten myriads

juniper

one myriad

pine

thousand

fir

hundred

yellow oak

hundred

bamboo

30

horse

20

ox

Ssu’

Yu`

Ma`

Ho`

direction

color of key and of door

key-wielding deity

east

conch-white

K>o`-ts>a’>-tsa^>-mbu^

south

turquoise

Ssa’>-z^i^-ma^>-nu’

west

black jade

Na’-ssa`>-c^>u`n-lu’

middle

mottled

T>a’-ma^>-ssi^-ka^w

p.

practitioner

nature

209b

daba ‘priest’

hereditary; performer of domestic rituals

211b

soma (shaman)

can "fly"; "deal exclusively with gods"

z^eda (medium)

cannot "fly"; "deal only with ghosts", and "require the help of translators ... to interpret the arcane recommendations they provide whilst in a trance state." {= "speaker in tongues" & "interpreter of tongues" in Pentacostal inspiration from the Holy Ghost }

213a

ha-daba [‘bishop’]

who formalized the office of each daba

pa-daba (diviner)

"the diviner who could see the malevolent spirits who cause illness and other troubles."

pu:-daba (exorcist)

"knew how to chant the texts to exorcise malevolent ghosts."

"red garments"

"five-lobed crown"

caerimony

deity

purpose

bu:

gala ('deity')

samskara-s

di

ce ('malevolent spirit')

exorcism

p.

numerics of litourgia, under 5 topical rubrics

216b

1^st

30 bu: dedicated to deities or to ancestors

2^nd

17 bu: samskara-s (rites of life-cycle)

3^rd

7 bu: concerned with hunting

217a

4^th

2 focused specifically on the daba

5^th

47 di addressed to various ghosts

ghost

who __

Natibiguma

blurreth person's eyesight

Mbosami

maketh bad death

Guburume

causeth dumbness

Cosseishuahami

female, causeth fights in village

Mbi

damageth crops

p.

date

festival

of __

217a

2^nd mo.

Remugu bu:

peace of hunters with mountain-god Remugu

3^rd or 4^th mo.

Za bu:

hunting-god Zagala

217b

5^th d. of 5^th m.

wa~limiwayizze

medicine

27^th d. of 7^th mo.

niamiche

Mountain-goddess Gamu

10^th mo.

gulessozz6e

shepherds

217a

26^th d. of 12^th mo.

kus^e

New Year's eve

litegas^ai bu:

13-year-olds

"it is possible to make someone sick by ... sticking pins into a doll fashioned into the victim's image."

"The gu is ... an invisible animal which was reared from the most venemous insects and reptiles and has a craving for making people fall ill. The gu is passed down from generation to generation, ... from mother to daughter."

Par ('divination')

its practice

Ce-wuge

scapulomancy [with goat-shoulderblades – p. 233, n. 25]

Bamada

12 split twig-halves : on each twig-half, the interior side is female, the exterior side is male

Lu-par ('stone-divining')

24 stones

So~wa-par ('rosary-divining')

beads

Arwo~

eggs

"Whether the ghosts hide in the cracks of the sky ...

They cannot escape the fiery eyes of the gods,

The silver pupils of their eyes. ...

The gods ... will pierce the hide of the black goat,

... will kill the small black pig,

... will kill the black rooster."

energy

function

kulu

'life-span'

mu:to

"where a person is at on any particular day."

wa~li

"When a person dies, his or her wa~li divides into nine parts and at least one of these parts becomes incarnated into an animal. The wa~li, however, reorganizes itself as an ancestor forty-nine days after death ... Ritual usage reserves the northeast direction to the place where the ancestors live, between the north, the point of death, and the east, that of rebirth. ... in the ancestral land Se-ba'anawa which ... lies ... northeast".

clan

locality of clan

destination for soul

Hu = Na-ri

Fen-ke

Se-ba>anawa {cf. [Iban] SEBAyAN}

(most)

Yu^>-ndsu`-po'>-lu'>-k>o^ / Yu^>-ndsu` Mbe`r-ma^> Ko^

Da-don

Emaniu

Ludi

west : Gama>ayagui

Mumi-jiajia-mi & Mumi-gugu-mi

Mabuzeru

Sebadake

Qiusegala

Zigugala

Wosiaijeguo

[Labei] Doba S`air = [Naxi] To^-mba` S`i’-lo^

[Moso] Mabuzeru = [Naxi] Mua^n-po`-dzi^-szu` = [Eya] Mabuzes`u

Mabuzeru

non-Yunnan aequivalent

was born from beneath his mother’s left armpit, while she placed her hand on the yoda tree.

ditto, for Lao Dan.

"The ghosts put him in a big copper pot ... to boil him in oil, but he did not die." "The ghosts ... said: ‘... let him ... fry us, we will not die eiher.’"

similar motif in Popol Vuh.

direction

deity

[zenith]

Mulu Abadu ‘Great Heaven’

east

Gassiseba

south

Naceisser

west

Sermagu

north

Weissakoba

mother-tigress La-mu

mother-snake Z^e-mu

frog Z^ekaba-mi [feminine – p. 226b]

lioness-goddess Sege Ga-mu (a "mountain ... whose feet bathe in the waters of Lake Lugu.")

Codeiliusso = [Naxi] Ts>o`-za^>-lu’>-gu^>g

location in house

deity

whole house

Re-gala (‘house-tutelary’)

land whereon house was built

Da~-gala

N-E corner in Labei; behind hearth in Yon-nin

se (‘ancestors’)

hearth

Ssa-mbala = [Bodish] THAB-LHA = [Naxi] Dso^-ku:’-dso^-z^i`

foot of 3-footed iron stove

Gua~-gala

beam supporting platform whereon people sit around hearth

Hualipu:-gala

columns which support house

male Dura-sso; female Dura-mi

stove in women’s side of house

Pu-gala

inflated pig’s belly, suspended above hearth

Sebe (who protecteth the house from fire)

deity

protagonist

Z^ec^egar-mi (feminine) eagle-deity [Garud.i]

Z^essewoper the snake-child of Remugu

Z^ekaba-mi the frog-child of Z^essewoper

Palassu

Za-gala

Abadu divided the animal-species between the 2 brethren :-

Palassu received the domesticated species;

Remugu received the feral species.

Remugu send his snake-child Z^essewoper to block up the water-holes of Palassu.

The eagle Z^ec^egar-mi took the snake out, and dropped it into the sea. [p. 234, n. 44 "the snake then broke into thousands of pieces" {cf. common eastern Melanesian myth of the islands being fragments of a broken snake}]

Remugu slew a hunter of Palassu; in retaliation Palassu made war, until Majjayule arranged a compromise :-

Whatever game-animals Palassu’s hunters could catch was his;

what they could not catch was Remugu’s.

"when Remugu and Palassu made peace, they sacrificed a huge wild white pig. Bodvleper is thus eaten in communion to signify the peace offering".

"Remugu is not at all helpful to Moso hunters and, in fact, the Moso always keep their hunting plans secret from him.

The morning of the hunt, they speak in whispers [so as] not to be heard by the hearth god Ssabbala who could report to Remugu.

Should anyone see a snake or a frog (who are Remugu’s children), the hunting expedition will be called off because they too will report to the god."

p.

229b

It is Za-gala who helpeth the hunters to catch game-animals.

Za-gala "decided to steal some of Palassu’s chickens"

229b-230a

Palassu, however, struck Za-gala as he came "out of the chicken coop.

230a

He hit him across the face with a stick and split his lip open, which made his mouth look like a hare’s."

Za-gala rideth "on the back of the deer."

Around the mounted Za-gala are 9 mountains : Za-gala [i.e., his deer-steed] "can jump from this mountain to that mountain."

230b

49, consisting of 7 each of 7 animals :-

wild oxen, wild swine, bears, muntjak, river-deer, tigres, leopards.

231a

While on the hunting-expedition, the hunters whistle to Za-gala to come to their aid, for whistling is Za-gala’s language.