Under the banner of the Jurchen tribe

 

Under the banner of the Jurchen tribe

 

When the Burmese musician Dorje was chatting with Agudenba, Azhuo and Chu Sanxing on the banks of the Irrawaddy River in Myanmar, they talked about things in Mongolia. Azhuo asked: "Mr. Dorji, can you tell some stories about the Jurchens? I am very fond of women." The legend of the real person is very curious.”

Agudengba and Chu Sanxing also laughed and said: We also like to hear Mr. Duoji talk about those things.

Duoji began to tell the story of the Jurchens:

In the 12th century AD, a social organization emerged among the Jurchens of the Jin Dynasty called "Meng'an Mouke". Meng'an is a tribal unit, and Mouke is a clan unit. Initially, 1 Meng'an could include 8 to 10 Muke, and their leader was called "Bo Ji Lie".

Before the establishment of the Jin Dynasty, the customs were 1 mouke for every 300 households, and 1 meng'an for 10 mooke. Meng'an Mooke is not only a military organization, but also a social organization integrating soldiers and civilians. All members of the organization serve as soldiers when they go out and as citizens when they enter, and they occupy a certain amount of land. The supreme ruler of the Jin Dynasty controlled the Meng'an Mouke organization through the clan and generals.

After entering the Central Plains, the Meng'an Muke system was extended to "subjugate people", including Han and Khitan people. During the reign of Jin Xizong (1135-1137), it developed into a feudal organization integrating military, production and local administrative agencies. Deposit money dynasty official system:

Meng'an is the fourth rank, in charge of military affairs, training martial arts, and advising on farming. Like the defense envoys of various defensive states, he has the task of "preventing and defending from danger, and controlling theft of wealth."

Mou Ke is a member of the fifth rank. He is in charge of organizing military households, training martial arts, and has all the powers of a county magistrate except for managing Changpingcang.

Under the plan, villages were divided into villages, and if there were more than 50 households, one person was set up in the village to supervise taxes and services according to the household registration.

Meng'an Mouke's family usually engages in agricultural production after training. If there is a war, young men will be drafted, buy their own saddles, horses and equipment and go out to fight; their families will still stay at home to produce.

The Meng'an Muke system, as a military-political social organization and system created by the Jurchen people, played an important role in foreign wars and internal governance, especially in the early days: it promoted the scattered Jurchen tribes at that time. Formed a unified Jurchen tribe; in the war to destroy the Liao Dynasty and attack the Song Dynasty, the combat effectiveness of the Jurchen soldiers was greatly enhanced; a large number of Jurchens organized by Meng'an Muke quickly moved to the newly occupied areas and consolidated their control over the newly conquered areas. At the same time, the Meng'an Moke system was adopted for a large number of newly conquered places, which weakened the resistance of the locals. After that, the Jurchen fierce Anmouke households scattered all over the country often farmed the land rent they received with Han tenant farmers and collected the land rent. Meng'an Mouke was neither engaged in production nor trained, and his combat effectiveness gradually declined. It is quite similar to the Eight Banners system of the Later Jin Dynasty and the Qing Dynasty.

Dorje briefly described the Jurchens’ Meng’anmouqi system and continued:

In 1387, Ming Taizu sent Feng Sheng as his general to conquer Haixi. As the last resistance force of the Yuan Dynasty in non-Mongolian areas, it felt that it was difficult to maintain, so it chose to surrender, and the Ming Dynasty opened the road to Liaodong. The Ming army invaded the north and south banks of the Songhua River, and the Jurchen and other tribes that were under the original Yuan rule all surrendered one after another.

In 1442, the Jianzhou Guards, Jianzhou Left Guards, and Jianzhou Right Guards of the Ming Dynasty formed a powerful tribe under the rule of the Ming Dynasty. The emergence of the "Three Guards of Jianzhou" marked the formation of the main body of the Manchu people.

At this time, under the banner of the Jurchen tribe, not only the Jurchen tribes, but also the ancestors of the Hezhe, Oroqen, and Xibe tribes also adopted the name of the Jurchen tribe.

Facing the development of the Jurchen forces, the Ming Dynasty felt a great threat. In order to strengthen its control over the Jurchens and consolidate their rule, the Ming Dynasty adopted the strategy of "dividing their branches, separating from their power, and fighting each other to kill each other, so as to bring peace to China and even the Jurchens." Each department "has its own strength and strength, but does not unite with each other." They restrain each other and fall into a state of division and endless fighting.

This has brought heavy disasters to various Jurchen tribes, and unification has become the aspiration of the people.

For more than three hundred years, due to dispersion and division, the Jurchens were subordinated to the monarchs of the Yuan and Ming dynasties, and suffered oppression and exploitation. The emperor and civil and military officials of the Ming Dynasty despised the Jurchens, calling them "Eastern Yi", bullying them at will, and exploiting them in every possible way.

In the 11th year of Wanli (1583), Nurhachi, who was born in a family of Jianzhou Zuowei commanders, was killed by the Ming Dynasty because his ancestors and father were mistakenly killed by the Ming Dynasty. He used the "Thirteen Armors" left by his ancestors to raise an army and began his journey to the founding of the People's Republic of China. Khan's path.

In the first year of Tianming (1616), Nurhaci believed that the time was ripe, so he proclaimed himself khan in Hetuala, established the "Later Jin", and established the Tianming Dynasty.

In the third year of Tianming, Nurhachi issued the "Seven Hatreds" and formally swore to fight against the Ming Dynasty. Afterwards, he successively conquered Kaiyuan, Tieling, Liaoyang, Shenyang and other places, and moved the capital to Shenyang.

After Hou Jin entered the Liaoshen area, on the one hand, he ordered the adoption of surrendered Han people, but on the other hand, he implemented bad policies such as shaving hair, relocating large numbers of people, inventorying grain, and recruiting servicemen, which aroused the resistance of the Han people in Liaodong. Some of them fled, and some They resorted to poisoning, attacking and killing, rioting and other resistance methods against the Jurchens, which brought certain troubles to Hou Jin's rule in the Liaoshen area.

In this regard, Nurhachi adopted strong suppression methods. Many Han people were killed, and the rest were reduced to slaves and incorporated into Zhuangtian.

Dorje talked about the Jurchens and said:

The Jurchens are a strong nation with their own culture and customs. History cannot deny their existence and past glory. In fact, the integration process of Jurchens and Han people left a lot of cultural heritage.

Duoji sang a song "The Jurchen Soul":

 

I wandered through the white mountains and black waters of Northeast China,

It was once the hometown of the Jurchens,

Looking back on Su Shen more than two thousand years ago,

There are also Yilou, Wuji, and Mohe,

Jurchen was one of the earliest residents,

We live north of Changbai Mountain,

There are also Dongbin Dahai and Heilongjiang,

Our main business is hunting and nomadism,

Our generation has a brave and bold character,

Famous for its proficiency in bow and arrow manufacturing.

 

We will never forget the Jurchen history,

Jurchens are members of the national family,

We have to think highly of ourselves,

Songhua River reflects childhood dreams,

Heilongjiang is the mother who raised us,

The endless flow of Ussuri,

This is the place that the Jurchens dream of,

We will not lose our national integrity,

Our music and dance can all bear witness,

The land of China has Jurchen genes.

在女真族的旗帜下（雪域寓言）

 

在女真族的旗帜下

 

缅甸音乐家多吉在缅甸伊洛瓦底江畔与阿古登巴、阿卓、楚三星闲聊时，谈到蒙古那些事，阿卓问道：“多吉先生，你能不能讲些关于女真人的故事？我对女真人的传说很好奇。”

阿古登巴和楚三星也笑了，说道：我们也爱听多吉先生讲讲那些事。

多吉开始讲述女真人的故事：

公元12世纪，金朝女真人中，出现了一种社会组织，称为“猛安谋克”。猛安为部落单位，谋克为氏族单位。起初，1猛安可包括8至10个谋克，其首领称为“勃极烈”。

金朝建立前，定制为每300户为1谋克，10谋克为1猛安。猛安谋克不仅是军事组织，也是兵民一体的社会组织。所有组织成员，出则为兵，入则为民，并占有一定的土地。金朝最高统治者通过宗室、将领控制着猛安谋克组织。

进入中原后，猛安谋克制度又推广于“归附降人”，包括汉人和契丹人。金熙宗在位期间（1135-1137年）发展为军事、生产和地方行政机构三位一体的封建化组织。按金朝官制：

猛安为从四品，掌管军务，训练武艺，劝课农桑，并同诸防御州的防御使一样，负有“防捍不虞，御制盗赋”的任务。

谋克为从五品，掌抚辑军户，训练武艺，并负有除不管理常平仓之外县令所有的职权。

谋克之下分设村寨，50户以上设寨使1人，以按比户口，催督赋役。

猛安谋克人户平时在训练之余，从事农业生产。有战事则丁壮接受征发，自置鞍马器械出征；其家口仍留家生产。

猛安谋克制度，作为女真族创建的一种军政合一的社会组织和制度，在对外战争与对内统治等方面，尤其是在前期，曾起到重要作用：促进了当时分散的女真各部结成为一个统一的女真族；在灭辽攻宋战争中，大大增强了女真兵的战斗力；在猛安谋克组织下的大批女真人迅速迁到新占领地区屯驻，巩固了对新征服地区的统治；同时，对于大量新征服地方采用猛安谋克编制，减弱了当地人的反抗。此后，分散各地的女真猛安谋克户往往将所受田土租与汉族佃农耕作，收取地租。猛安谋克不事生产又疏于训练，战斗力逐渐衰弱。它与后金及清代的八旗制度颇有类似之处。

多吉简述了女真人的猛安谋克制度，继续说道：

1387年，明太祖以冯胜为大将军出征海西。作为故元在非蒙古地区最后的抵抗势力，自觉难以维持，于是选择投降，明朝打开了通往辽东之路。明军进据松花江南北两岸，处于原来元统治下的女真等各部，都相继归附。

1442年，大明建州卫、建州左卫、建州右卫，在明朝统治下形成一个强大的部落。“建州三卫”的出现，标志了满族主体部分的形成。

此时，在女真族的旗帜下，不止是女真各部，还有赫哲族、鄂伦春族、锡伯族的先民们，也采用了女真族的名号。

明朝面对女真势力的发展，感到极大的威胁，为了加强对女真的控制，巩固其统治，采取“分其枝，离其势，互合争长仇杀，以贻中国之安， 以致女真各部“各自雄长，不相归一”，彼此互相牵制，陷于分裂、混战不休的状态。　

这给女真各部带来了沉重的灾难，统一已成为人心所向。

在三百多年里，女真人由于涣散分裂，先后隶于元、明君主之下，受尽了压迫剥削。明朝皇帝及文武官将，贱视女真，称其为“东夷”，任意欺凌，百般盘剥。

万历十一年（1583年），出身建州左卫指挥使世家的努尔哈赤因祖、父被明朝误杀，以先人所留下的“十三副遗甲”起兵，开始了他之后建国称汗的道路。

天命元年（1616年），努尔哈赤认为时机已经成熟，于是在赫图阿拉称汗，建立“后金”，建元天命。

天命三年，努尔哈赤发布“七大恨”正式誓师伐明，其后接连攻克开原、铁岭、辽阳、沈阳等地，并迁都沈阳。

后金进入辽沈地区之后，一方面下令收养归降汉人，另一方面却推行剃发、大量迁民、清查粮食、征发差役等弊政，激起了辽东汉人的反抗，他们有的逃亡，有的则针对女真人采取投毒、袭杀、暴乱等反抗方式，给后金在辽沈地区的统治带来了一定的困扰。

对此，努尔哈赤采取了强力镇压的手段，许多汉人被杀，剩余则降为奴仆，编入庄田。

多吉谈到女真人那些事，说道：

女真人是一个强悍的民族，他们也有着自己的文化和习俗，历史无法否定他们的存在和有过的辉煌。其实，女真人和汉人的融合过程中，留下了不少文化遗产。

多吉唱起了一首歌《女真之魂》：

 

我漫步在东北白山黑水，

那里曾经是女真的故乡，

追溯两千多年前的肃慎，

还有挹娄、勿吉、靺鞨，

女真是最早的居民之一，

我们生活在长白山以北，

还有东滨大海和黑龙江，

我们以狩猎游牧为主业，

我们世代性格勇猛豪放，

以精于弓箭制造而闻名。

 

我们不会忘记女真历史，

女真是民族大家庭成员，

我们要自己看得起自己，

松花江映着童年的梦想，

黑龙江是养育我们的娘，

源源不断奔流的乌苏里，

这是女真人梦中的地方，

我们不会丧失民族气节，

我们的乐舞都可以作证，

中华大地有女真的基因。

 

Mongolian food customs

 

Mongolian food customs

 

It's getting dark. Burmese musician Dorje walked into the yurt together with Agudengba, Azhuo and Chu Sanxing.

Duoji smiled and said:

What did people in the Yuan Dynasty like to eat every day? Are they similar to the current Mongolian eating habits?

"Meat, milk, and grain" are the basis of the Mongolian diet. This form of diet not only means "relying on the sky", but it is also related to the rough and bold character of the Mongolian people.

Mobei is the habitat of nomadic people, because the Mongols have lived in Mobei for generations and make a living by herding horses, cattle, sheep and camels. In the face of this unique natural advantage, the meat and milk of these livestock are the daily diet of the Mongolian people. And this eating habit has a lot to do with their living environment.

The meat that Mongolians often eat is mutton. They rarely kill cows or eat beef because milk is their important drink. The Mongolians use milk to make a variety of dairy products with unique flavors, which are not only rich in nutrients, but also have the effect of building strength and improving cold resistance.

The main dairy product in Mongolia is horse milk, which is the main food of Mongolians in summer. Mare milk is also one of the essential foods of the Mongolian people, and it can also be made into a variety of delicious foods.

In addition, there are cheese, cream, and dried milk made from processed fresh milk. Some of these processed products are stored like grain for year-round consumption. Mongolians respect white, and the white color of milk food symbolizes purity. Therefore, they regard milk as a noble and auspicious thing and call milk food white food. Drinks made from milk are mainly milk tea, yogurt and milk wine. Milk wine is the main drink of Mongolians, and mare's milk wine is the best and has the highest nutritional value.

This is Yadan serving fresh milk tea, cream, cheese, milk tofu, horse milk, dried milk, etc.

Pointing to the bowls and chopsticks on the table, Duoji said that due to the nomadic nature of the Mongolian people at that time, the farming technology they mastered was very limited. In addition, the environment they lived in was particularly harsh, and they were not suitable for large-scale cultivation of food. Therefore, only the Mongolian herdsmen of Wuliangha Sanwei rely on grain as their staple food.

In the past, Mongolian herdsmen did not use chopsticks, but used their hands and wooden basins to eat and serve food. Later, Sanwei began to use crude wooden bowls and wooden spoons. It can also be seen that the living customs of Mongolian herdsmen and the living customs of the Han people have become increasingly integrated.

At this time, the smell of "roasted whole sheep" filled the yurt.

Dorje said:

The Mongolians live in the Mobei grassland. Horses, cattle, sheep, and camels are their daily necessities. Meat is a common meal, so their dietary life is naturally related to this. Meat is mainly mutton, and cows are rarely slaughtered because cows produce milk and provide milk making equipment to people. In addition to providing horses for people to ride on, they also provide the most nutritious milk. They no longer kill horses unless there is a big sacrifice. They also don't have the habit of raising pigs, so they don't eat pork. A strong horse owned by a Mongolian can feed three people. Anyone who has one horse must have six or seven sheep; whoever has a hundred horses must have six or seven hundred sheep. When going out to the Central Plains, after eating all the sheep, they shot rabbits, deer, and wild hogs for food, so even if they sent out a hundred thousand troops, they did not need to carry food.

After the Mongolian army went on an expedition during the Genghis Khan period, it carried very limited military rations. In order to ensure the army's supplies, horses, cattle, sheep and other livestock were allowed to accompany the army. Mongolian soldiers would roast a whole sheep on an iron rack, which may be the prototype of the current "roasted whole sheep".

Mongolians don’t pay much attention to their meat. In most cases, they eat half-cooked meat directly. Of course, this approach has nothing to do with modern nutrition. In fact, the main purpose of this practice is to satisfy hunger. At the same time, it has a lot to do with the national character of the Mongolians.

During the Yuan Dynasty, diverse ethnic groups gathered together, and the traditional diets of their respective ethnic groups were integrated and integrated. The diets of the Central Plains and Han Dynasties were no different from the traditions. Other ethnic groups, such as Hui people, Islamic groups, people from the Western Regions, Central Asia and other places, Persians, etc., all have their own eating habits, but under a unified society, people influence and learn from each other.

The Yuan Dynasty was the first multi-ethnic unified country established by ethnic minorities in the history of our country. They had lived in the cold Mobei grassland for a long time, and their social customs were completely different from those of the Han people. After entering the Central Plains, the grassland culture and the farming culture absorbed and integrated with each other. , although the social customs of the Mongolian people have undergone some changes, they still generally retain the grassland characteristics of the nation, with dairy products and mutton as the main characteristics. It can be said that the basic core has not changed.

Dorje said:

Mongolians are generous and hospitable. As long as a guest comes to visit, they must sing a toast song when toasting to show the host's respect and blessing. Among the Mongolian people, no matter men, women, old or young, everyone can sing toasting songs. The wine glass should traditionally be a yellow sheep wood bowl inlaid with silver, paired with a hada. There are certain rules for singing, toasting, receiving, and drinking during the toasting process. Those who are asked to give a toast: dress neatly, fill the cup with wine, first hold the cup and sing, and then bow their heads in worship. Required recipients: different ages and different actions. But regardless of whether you accept the cup or not, you have to wait until the song is finished before you can drink. Almost all ethnic groups and regions have toasting songs, and there are countless toasting songs across the country. But what impressed me most, and what persuaded me to drink two full glasses of wine, was the Mongolian toast song "Gold Cup and Silver Cup". While singing, bring a full cup, and then weave your name into the lyrics, sing repeatedly, sing again and again, until you sing with passion, your head is swollen, your courage suddenly rises, your courage grows, and your drinking capacity increases. Drinking it all in one drink not only fully reflects the hospitality, generosity and openness of people in Mongolian ethnic areas, but also enlivens the atmosphere and harmonizes feelings. It also helps non-drinkers to greatly increase their courage and alcohol capacity.

In a pleasant atmosphere, several members of the dance team danced the Mongolian dance, and Duoji excitedly sang the "Grassland Toast Song":

 

Gold cups and silver cups are filled with wine,

I have raised my hands above my head,

This wine is pure, this wine is thick,

The wise Agudumba,

my good friend,

Drink enough today,

We work together with sincerity and sincerity to spend the spring and autumn together.

 

Gold cups and silver cups are filled with wine,

You won’t get drunk if you drink thousands of cups.

The milk wine is thick and soothingly sweet,

The wise Agudumba,

my good friend,

Drink enough today,

We share the same heart and have a long-lasting friendship.

 

Gold cups and silver cups are filled with wine,

Let’s celebrate the reunion with fine wine,

Drink good wine, love is in the cup,

The wise Agudumba,

my good friend,

Drink enough today,

Let's drink, drink, and drink.

 

蒙古人的饮食习俗（雪域寓言）

 

蒙古人的饮食习俗

 

天色渐暗。缅甸音乐家多吉与阿古登巴、阿卓、楚三星一起走进了蒙古包。

多吉笑着说：

元代人日常喜欢吃什么？和现在的蒙古人饮食习惯相似吗？

“肉食、奶食、粮食”是蒙古族的饮食基础，这种形式的饮食既有“靠天吃饭”的意味，同时也与其民族的粗狂、豪放性格有关系。

漠北是游牧民族的栖身之地，由于蒙古族世居漠北，并以放牧马、牛、羊以及骆驼为生。在这种得天独厚的自然优势面前，这些牲畜的肉、奶就是蒙古人的日常饮食。而这种饮食习惯与他们的生存环境优很大关系。

蒙古人平时经常吃的肉食就是羊肉，他们很少会杀牛或吃牛肉，因为牛奶是他们的重要饮品。蒙古人将牛奶能制成多种味道独特的奶制品，不仅营养十分丰富，而且还有壮力气和提升耐寒性的作用。

蒙古的奶制品主要是忽迷思，即马奶子，这是蒙古人夏天的主要食品。马奶也是蒙古族的必备食品之一，同样也可以做成多种多样的美味食物。

此外，还有用鲜奶经过加工制成的奶酪、奶油、奶干。这些加工产品，有的像粮食一样储存，以供常年食用。蒙古人以白为尊，而奶食色白，象征纯洁，故他们视乳为高贵吉祥之物，称奶食品为白食。以奶制作的饮品主要为奶茶、酸奶和奶酒。奶酒是蒙古人的主要饮料，以马奶酒为最好，营养价值也最高。

这是雅丹端上了新鲜的奶茶、奶油、奶酪、奶豆腐、马奶子、奶干等。

多吉指着桌上的碗筷说，由于当时蒙古族的游牧特性，所以他们所掌握的农耕技术十分有限，再加上他们生活的环境特别恶劣，也并不适合大面积耕种粮食。所以只有兀良哈三卫蒙古牧民才以粮食为主食。

之前蒙古牧民们饮食不用筷子，用手和木盆饮食以及盛饭菜，而到后来三卫则开始使用粗制的木碗和木勺了。由此也可看到，蒙古牧民的生活习俗与汉族民众的生活习俗已日益融合。

这时，蒙古包内全是“烤全羊”的香味。

多吉说：

蒙古人生活在漠北草原，马、牛、羊、骆驼是他们的生活必需，肉食为常餐，因此他们的饮食生活自然与此有关。肉类食品主要是羊肉，平常很少宰牛，因为牛要产奶，向人们供应奶制器。除了马供人骑乘外，也可提供最富营养的奶，除非大祭，他们不再杀马。他们也没有养猪的习惯，因此不吃猪肉。蒙人的一匹壮马，可养三人。凡有一匹马者，必有羊六七只；有百匹马者，必有羊六七百只。在出征中原时，将羊吃尽后就射兔、鹿、野豕为食，所以即使出师十万之众也不用携带粮食。

在成吉思汗时期蒙古军队出征之后，所携带的军粮十分有限。为了能够保障军队给养，会让马、牛、羊等牲畜一同随军。蒙古将士们会将一整只羊放在铁架子上烤，这可能就是现在“烤全羊”的雏形。

蒙古人在吃肉的时候没有太多讲究，大多数情况下他们会直接吃半生不熟的肉。当然这种做法与现代的营养学没有任何关系。这种做法其实主要的目的就是为了充饥。同时也与蒙古人的民族性格有很大关系。

元代时期，多元民族汇聚一堂，各自民族传统饮食实现了交融汇聚，中原汉地的饮食，与传统无异。其他族群比如回回人、信仰伊斯兰的群体，以及西域、中亚等地的人，波斯人等，都有各自的饮食习惯，但是在大一统的社会之下，人们互相影响，互相学习。

元朝是我国历史上由少数民族建立的第一个多民族统一国家，他们长期生活在气候寒冷的漠北草原，社会风俗与汉人截然不同，入主中原后，草原文化与农耕文化互相吸收、融合，虽然蒙古人的社会风俗有了一些变化，但是大体上仍保留着本民族的草原特色，奶食品、羊肉特色为主。可以说，基本的内核没有变化。

多吉说：

蒙古人豪放好客，只要有客人来做客，在敬酒的时候一定要唱祝酒歌，以示主人的敬意与祝福。在蒙古族中间，无论男女老少，人人会唱祝酒歌。酒杯，传统上应该是镶银的黄羊木碗，配以哈达。敬酒过程中的唱、敬、接、饮，都有一定的规矩动作。要求敬酒者：衣帽整齐，斟满美酒，先捧杯唱歌，后俯首敬奉。要求接受者：年龄不同、动作不同。但不管接没接杯子，都得等歌曲唱完后，才能饮酒。各民族、各地区几乎都有祝酒歌，全国的祝酒歌可以说不计其数。但印象最深的，也是被劝之下喝下满满两大杯酒的还是蒙古族的祝酒歌《金杯银杯》。边唱边端上满满一杯，再把你的名字编到歌词里，重复地唱，反复地唱，直到唱得你激情飞扬，头脑发胀，豪气顿生，胆气陡长，酒量大增，一饮而尽为止，既充分体现了蒙古民族地区人们的热情好客、慷慨豪爽，又活跃气氛，融洽感情，还帮助不喝酒的人大幅度提升胆量和酒量。

在愉快的欢乐氛围中，几名舞蹈队队员跳起了蒙古舞，多吉兴奋地唱起了《草原祝酒歌》：

 

金杯银杯斟满酒，

我已双手举过头，

这酒纯真，这酒绵厚，

智者阿古登巴，

我的好朋友，

今天喝个够，

我们肝胆相照，共度春秋。

 

金杯银杯斟满酒，

千杯万盏不会醉，

奶酒浓啊，舒心的甜，

智者阿古登巴，

我的好朋友，

今天喝个够，

我们心心相映，友谊长久。

 

金杯银杯斟满酒，

摆上美酒庆相会，

畅饮美酒，情在杯中，

智者阿古登巴，

我的好朋友，

今天喝个够，

我们干杯干杯，再干一杯。

 

Mongolian home customs

 

Mongolian home customs

 

On a meadow on the bank of the Irrawaddy River in Myanmar, Burmese musician Dorje and his Naypyitaw Song and Dance Troupe Mongolian Dance Team temporarily built two yurts on the meadow. Here he met Agu Demba, A Zhuo, Chu Sanxing and other friends. His daughters Yadan, Dawa, and Xiang Qima started busy making dinner.

Dorje stood outside the yurt with Agudengba, Azhuo and Chu Sanxing and chatted about Mongolian folk customs and marriage stories.

Dorje said:

Liu Bingzhong of the Yuan Dynasty designed and planned two capitals for the Yuan Dynasty: Yuan Shangdu and Yuan Dadu. Shangdu in the Yuan Dynasty is generally called a grassland city. The overall design of Dadu in the Yuan Dynasty basically follows the principle of "craftsmen run the country" in "Zhou Li·Kao Gong Ji" and the concepts of "Xiang Tian Set Capital" and "Yin Yang Bagua" in "Zhou Yi". The royal city planning of "Craftsmen run the country" completely adopts the square grid system of the well field system. It uses "hu" as the basic grid, "well" as the basic combined grid, longitude and latitude Tu (Qianmo) as the coordinates, and the middle latitude and longitude are Axial approach to urban planning. The streets of major cities have uniform standards. The intersection of north-south and east-west streets forms residential areas in a checkerboard format.

Agudemba said: In my impression, Marco Polo once praised it.

Dorje said: Yes. Marco Polo said, “It is so beautiful that it cannot be expressed in words.”

Dorji pointed to the two temporary yurts and said: The traditional residence of the Mongolians is the yurt we are familiar with. A yurt is a canopy-style dwelling with a rounded spire. Usually covered with one or two layers of wool felt. Yurt is the Manchu name for the housing of Mongolian herdsmen. There are two main types of yurts, one is a transfer type used in summer in pastoral areas, and the other is a semi-fixed type used in winter camps. There is a skylight at the top of the yurt, which allows ventilation and lighting.

He added: The temporary yurts built in front of us are summer transfer yurts in pastoral areas. Our song and dance troupe builds this type of yurt when we go out to perform.

Dorje and several friends stopped in front of a nearby crossbar. There are some wind flags hanging from the crossbar.

Duoji pointed to these flags and said: These are the Luma wind flags. In the vast Ordos grassland, the five-color Luma style flag is hung in front of almost every Mongolian household. The Luma wind flag fluttering in the wind conveys good luck and blessings, and is filled with rich grassland customs. "Luma Fengqi" is called "Heimole" in Mongolian, which means "horse of destiny". It has been a long-standing custom of Ordos Mongolian herdsmen to fly the Luma style flag at their homes. It is not only the historical accumulation of the ancient Mongolian culture, but also the carrier and content of the unique sacrificial culture of the Ordos Mongolian people.

Duoji said that the Luma wind flag in front of us said in Mongolian, "The horse of hope gallops and leaps. May our nation be prosperous and prosperous." "We believe that horses have magical power, so we printed the galloping horse on the flag. The Luma wind flag hanging in front of the door, fluttering in the wind, brings us good luck and peace, and means that life and career are getting better and better."

He also said: "The sacrifice of the Luma Wind Flag is the spiritual sustenance of the Mongolian people in Ordos. If you are a guest at the home of a Mongolian herdsman in Ordos, if you are riding a horse, you must not pass between the Luma Wind Flag and the house. Every New Year's Eve, A brand new Luma style flag must be hoisted. When hoisting the Luma style flag, it must be hung from the blue flag, then the red, yellow, white, and green flags in order.”

A gust of wind blew by, filling the air with the fragrance of green grass.

At this time, several Mongolian dance team members had temporarily built a temporary stove on the meadow.

Dorje said that this stove is called an altar in the eyes of Mongolians. Altars are usually made of bricks with ceramic tiles on the outside. When I was a guest at a friend's house in Ordos, the "Eight Horses" was inlaid on the north and south sides of his altar. On both sides of the altar are erected "Sulede", with blue, red, yellow, white and green Luma style flags hung on the middle crossbar. Each flag has nine galloping horses printed on it. There are four animal patterns on the four corners: lion, tiger, flying dragon and phoenix. Herdsmen on the grassland have their own understanding of the colors of the Luma wind flag. Blue symbolizes the vast sky, red symbolizes a happy and prosperous life, yellow symbolizes fertile land, white symbolizes white cloud-like sheep, and green symbolizes the vast and beautiful grassland. On the morning of the first day of the first lunar month every year, Ordos Mongolian people will light a fire in the fire pole outside the door, burn cypress leaves, grains, dairy products, etc. at the Luma Fengqi altar, place sacrifices, and light oil lamps. , to welcome the coming of the New Year. During festivals, weddings and funerals, some important ceremonial activities are held in front of the Luma Wind Flag.

At this time, Dorje's daughter Yadan, Dawa, and Xiang Qima were already busy making dinner.

Yadan was burning cypress leaves on the altar and sprinkling grains, dairy products, etc. on the cypress leaves. Green smoke lingers and the fragrance of cypress overflows.

Dorje said to Agudengba, Azhuo and Chu Sanxing:

Although the current Mongolian customs are neither rich nor complete, the customs and culture of the Mongolian people have been passed down for thousands of years. This can also explain from another aspect that the Great Mongolian Kingdom and the Yuan Dynasty once established by the Mongolian people not only It had a great impact on the politics, economy and culture of the society at that time. At the same time, it also has a certain influence on the history of Chinese civilization and the formation of folk customs in South Asia and other places.

In a happy atmosphere, Yadan and several members of the dance team danced Mongolian dance and sang "Beautiful Prairie":

 

beautiful prairie,

That's my home,

The white yurt,

Not afraid of wind and rain.

 

Let’s set out together on horseback,

We bravely venture into the world,

The horses are like colorful clouds,

The grassland is picturesque.

 

The spring breeze makes the water green and the grass fertilizes,

Colorful butterflies are flying among the flowers,

Cattle and sheep are like pearls;

Strewn with green grassland.

 

We sing loudly,

White lotus in yurt,

That's our home,

Colorful wind flags fluttering.

 

蒙古人的居家习俗（雪域寓言）

 

蒙古人的居家习俗

 

在缅甸伊洛瓦底江畔的一个草甸上，缅甸音乐家多吉与他的内比都歌舞团蒙古舞舞蹈队，在草甸上临时搭建了两个蒙古包，他在这里会见了阿古登巴、阿卓、楚三星等朋友。他的女儿雅丹和达瓦、向奇玛，则开始忙碌着做晚餐那些事。

多吉与阿古登巴、阿卓、楚三星一起站在蒙古包外闲聊起蒙古人的民俗和婚姻故事。

多吉说：

元朝的刘秉忠为元朝设计规划了两座都城：元上都与元大都。元上都一般被称为草原城市，元大都的总体设计则基本上遵循了《周礼•考工记》“匠人营国”的原则和《周易》中象天设都、阴阳八卦的理念。“匠人营国”的王城规划完全采用了井田制的方格网系统，是以“夫”为基本网格，“井”为基本组合网格，经纬涂（阡陌）为坐标，中经中纬为轴心的城市规划方法。大都城的街道都有统一的标准。南北与东西街道相交形成一个个棋盘格式的居民区。

阿古登巴说：我印象中，马可波罗曾赞美过。

多吉说：是的。马可波罗说 “其美善之极, 未可言宣。”

多吉指着那两个临时搭建的蒙古包说：蒙古人传统的住所，便是我们熟知的眼前这种蒙古包了。蒙古包是一种天幕式的住所，呈圆形尖顶。通常用羊毛毡子一层或二层覆盖。蒙古包是满族对蒙古族牧民住房的称呼。蒙古包主要分为两种，一种是牧区夏季用的，为转移式，一种是冬营地半固定式的。蒙古包的顶端有个口就是天窗，可以通烟通气，又可以采光。

他又说道：我们面前临时搭建的蒙古包，就属于牧区夏季转移式蒙古包，我们歌舞团外出表演时就搭建这种蒙古。

多吉带着几个朋友在附近的横杆前停了下来。横杆上悬挂着一些风旗。

多吉指着这些旗帜说：这是禄马风旗。在广阔的鄂尔多斯草原，蒙古族家家户户门前几乎都悬挂着五色的禄马风旗。迎风飘扬的禄马风旗，传递着吉祥和祝福，洋溢着浓郁的草原风情。“禄马风旗”，在蒙古语中称“黑莫勒”，意为“命运之马”。鄂尔多斯蒙古族牧民家悬挂禄马风旗这一习俗由来已久。它不仅是蒙古族古老文化的历史积淀，也是鄂尔多斯蒙古族特有的祭祀文化的载体和内容。

多吉说，我们眼前禄马风旗，旗子上用蒙古文写着“希望之马奔腾飞跃，愿我们的民族繁荣吉祥。”“我们认为马有着神奇的力量，把奔腾的骏马印在旗子上，悬挂在门前，迎风飘扬的禄马风旗，给我们带来吉祥平安，寓意生活和事业越来越好。”

他又如是说：“禄马风旗祭祀，是鄂尔多斯蒙古族心灵的寄托。到鄂尔多斯蒙古族牧民家做客，如果你骑着马，决不能从禄马风旗和住房中间穿过去。每年除夕，要悬挂崭新的禄马风旗。挂禄马风旗时，要从蓝色的旗子挂起，然后依次是红色、黄色、白色、绿色的旗子。”

一阵风儿吹过，空气中弥漫着青草的芬芳。

这时几个蒙古舞舞蹈队演员，已在草甸上临时搭建了临时灶台。

多吉说，这个灶台，在蒙古人眼里，称作祭台。祭台一般都是用砖砌筑的，外侧贴瓷砖。我在鄂尔多斯的朋友家作客时，他家的祭台南北两面镶《八骏图》。祭台两侧竖立着“苏勒德”，其中间横杆上挂着蓝色、红色、黄色、白色、绿色的禄马风旗，每面旗子上均印有九匹飞奔的骏马，骏马四角有雄狮、猛虎、飞龙、凤凰四种动物的图案。草原上的牧民对禄马风旗的色彩有自己的理解。蓝色象征浩瀚的天空，红色象征幸福红火的生活，黄色象征地肥草茂的土地，白色象征白云般的羊群，绿色象征广袤美丽的草原。每年正月初一的早晨，鄂尔多斯蒙古族人家会在门外的火撑子里点燃旺火，并在禄马风旗祭台燃烧柏叶、五谷、奶食品等，摆上祭品，点亮油灯，迎接新春的来临。逢年过节、婚丧嫁娶等都要在禄马风旗前举行一些重要的礼仪活动。

这时，多吉的女儿雅丹和达瓦、向奇玛，已开始忙碌着做晚餐那些事。

雅丹正在祭台燃烧柏叶，并在柏叶上撒上五谷、奶食品等。青烟缭绕，柏香四溢。

多吉对阿古登巴、阿卓、楚三星说：

虽然现在的蒙古族习俗既不丰富也不完整，但是蒙古族的习俗与文化，能够一直流传上千年的时间，这也能从另一个侧面说明，蒙古族曾经建立的大蒙古国和元朝，不仅对当时社会的政治、经济、文化造成了很大影响。同时，对中华文明史，以及南亚等地的民间风俗也形成也有一定的影响。

在快乐的氛围中，雅丹和几名舞蹈队队员跳起了蒙古舞，唱起了《美丽的大草原》：

 

美丽的大草原，

那就是我的家，

洁白的蒙古包，

不怕风吹雨打。

 

骑马一起出发，

我们勇闯天涯，

骏马好似彩云，

草原万里如画。

 

春风水青草肥，

彩蝶纷飞花间，

牛羊好似珍珠，

撒满绿色草原。

 

我们放声歌唱，

蒙古包白莲花，

那是我们的家，

五彩风旗飘扬。