The wolf’s cry is Qiaona in Mongolian.
The first sentence at the beginning of "Secret History of Mongolia" reads: "The ancestors of Genghis Khan were born to receive the destiny of Heaven, and they crossed the sea of ????Tengjisi together with their wife Huoe Malanle. He came to live in front of the Burhan Mountain at the source of the Onan River and gave birth to a son named Batachihan. "
We believe this is a totem myth that has been spread for a long time and has been recorded. Although this sentence is difficult to become a vivid mythical story, in 1382 (the fifteenth year of Hongwu in the Ming Dynasty), when Huo Yuanjie and Ma Sharuhei transliterated the original Mongolian pronunciation with Chinese characters, they expressed the meaning of "Bortechena". The words "pale wolf" and "huoemalanle" are specially marked with "pale white deer", which may not be random. Because many names of people in "Secret History of Mongolia" that have the meaning of various beasts are replaced by "name" or "name of person" in the marginalia, but the animals that these two words actually refer to are clearly translated. Mark it, indicating that they are annotating it out of a deep understanding of the connotation of this sentence, rather than generally referring to a person's name. Therefore, this seemingly very short sentence deeply imprints that the Mongolian ancestors had totem worship of wolf and deer during the totem culture period.
From the analysis of this sentence, there is a concept of destiny, and the calculation is based on the father's line, which may be a stereotyped myth and legend in the patriarchal era. Although the specific details of how the wolf became their first grandfather and the deer became their first grandmother have long been forgotten, the images of the marriage of the two clans and the migration from far away places are still passed down. The migration from Duteng Jisihai mentioned here may not refer to ordinary migration, but to the historical traces of the long-term development and gradual expansion of these two clans with a marriage relationship.
Although the ancient and vivid wolf and deer totem myths in Mongolia are difficult to find, it can still be inferred from the relevant records in the history of the northern peoples and Mongolian historical classics, and from the expression of the Mongolian shaman's low concept of god. The people did have wolf totem and deer totem worship.
The phenomenon of wolf totem worship is almost universal to the ancestors who lived on the northern grasslands. Not only did the Huns and Turks worship wolf totems, but the Uighurs also had vivid stories of wolf gods. It shows that in the wild northern grassland, wolves are very terrifying beasts to primitive people. They often gather in groups and fight together whether they are hunting for food or dealing with invading enemies. They are ferocious and spiritual. So people worshiped them out of fear and regarded them as their own relatives and kindred spirits. This was the origin of wolf totem worship. According to the "parallelism" theory of cultural development associated with Taylor's theory, when any two different tribes live in roughly similar living environments, their cultures must show the same adaptability. Then, it is not surprising that the Mongolian ancestors who also lived in the northern grasslands or forests had wolf totem worship.
This is proven by historical books and oral works. Volume 4 of "Origins of Mongolia" records: "On the 18th day of the third lunar month in Dinghai, the army marched and set up a siege at the place of Hang'ai. The Khan sent an edict with a divine message: "There is a Guo Oumala in the siege today. Hey, there is a Burte Keqin Chuonuo coming out here, don't kill them both. "Guo Omalal" means "yellow doe", and "Bult Keqin Chunuo" means "gray wolf". Genghis Khan issued an order to release these two beasts during the hunt, which can be seen as a There is also a legend that links the life and death of the emperor to the fate of the wolf: "A Mongolian man said to Li Kuotai: The night before, the Islamic warriors hunted a wolf. Doing harm to their herds. Wokuotai bought the wolf in Ganbari and rewarded the Mongolians with a group of sheep. When the wolf arrived, he ordered it to be released, saying: "Let him tell his peers about the danger he has experienced, and he will be safe away from here." As soon as the wolf was released, the hounds started to bite and kill him. Seeing that Wo Kuotai was very worried, he went into his tent and kept silent for a long time. Then he said to his left and right, "I am very ill, so I want to let this wolf live, hoping that God will extend my life. Who knows that it will not be able to escape its destiny, and this is not a good omen for me." Also. "Not long afterward, this Khan died."
According to this story, letting the wolf live will increase your life, which means that the wolf is a mascot. If the mascot is destroyed, it must be a bad omen. , It is difficult for one's own life to last long. From this view of linking the number of emperors to the life and death of wolves, we can see that the ancient psychological accumulation of worshiping wolves has passed away for a long time, but it still remains in the concepts of later generations.
In addition to records in northern ethnic history, there are also legends of wolf boys among Mongolian folk who raise children who grow up to become great men. The story is as follows: Once upon a time, a group of hunters were hunting by the Kerulen River and found a female wolf leading a three or four-year-old boy running into the wilderness. The hunters drove away the wolf and brought back the boy. They did not know who he was born to. Then he was named "Shalu". Ji Zhuang was conscripted into the army and fought with Genghis Khan. Once while camping, Shalu heard the howling of wolves and told the leader that there was a flood and that the camp must be relocated. Sure enough, it was windy and rainy at night, and the original camp was flooded. From then on, whenever camping at night, the leader would know the good or bad luck by asking Shalu. Judging from the above historical records and folk legends of wolf boys, it is obvious that the Mongolians have the concept of wolf totem worship.
Deer is soft and good at running, harmonious and beautiful, and has magical power. Ancient people naturally worshiped it, and there are many records of this in history books. Mongolian shamans believe that deer can manifest spirits and can exorcise evil spirits.
The hats worn by shamans (Bo) in Barhu, Chahar, Horqin and other areas of Inner Mongolia are decorated with antlers made of iron sheets. The bronze mirrors and drums used also depict the image of deer, indicating that the Mongolian ancestors, In particular, forest hunters used deer as their totem spirit. Therefore, the totem myth of "Blue Wolf and White Deer", which once played a great role in cohesion for the Mongolian ancestors, was recorded in "The Secret History of Mongolia", which is extremely precious. Judging from the development of the totem system, the oldest totem is the "original totem". Each clan has only one, and it is a real thing that exists in their surrounding environment, such as totem entities such as wolves and deer. "In a situation where both types of production (material production and human reproduction) continue to develop, conflicts, alliances, interactions, marriages and mixed blood will inevitably occur between clans. ... Blood families have been greatly affected, and eventually Disintegration. Clan exogamy led to changes in totem worship, and "quasi-original totems" came into being. "Quasi-original totems are actually the transition of a clan from a single totem to a confrontation between matrilineal totems and paternal totems. At first, the latter did not play an important role. position, when people paid more attention to the patrilineal totem, they entered the late period of primitive society, that is, the period of patrilineal clan communes. The two peaks of "Blue Wolf and White Deer" confront each other and appear in the form of a husband and his wife. It can be seen that it is a totem form that existed during the patriarchal clan commune period of Mongolian society.