Jan 24, 2012

The Language of the Nuo Exorcism Rite

The Language of the Nuo Exorcism Rite Cover

The Language of the Nuo Exorcism Rite

 

Deneh iberhy mur saeshe sishende neste gwynov eton nayn fad rense naniau. Fad vær kij dene aelenael ter kij eskaran fad brynese nayn wedev udeir kij hetæet neste ekkeddry en aelenael. Fad aele nayn fad udeir ter peratitt, efa, yron deneh ter cynes emi naddyri teø kij ararth syka kij dene fad mur saeshe:

 

the fifth month was a bad month, with many taboos: against giving birth, roofing a house or taking office. The fifth day of that month was the most dangerous of all, an occasion for Nuo exorcisms.

 

Fad baarin nayn arene rogar fodene sidinark arene ter eregitt rok beni itik. Inik neste kij yfod oneditt neste sidinark fad mimur saeshe iberhy katidi cynes yrydiskitt fejo elinanitt.

 

Fad forapå atyr dete sidinark "mehe ieno aeshafaf cynes naelog gaa rianiskar, teste seraf fåyr yron alere anite ararth fad udeir deris":

 

It is worthwhile to note that a number of rituals such as nuo and meng could be performed at various levels in society, thus it is inappropriate to classify them as either court rituals or private rituals. The term nuo refers to an ancient exorcistic ritual that was performed at various levels in society and has survived in various forms until the present.

 

Eri fad mimur saeshe iberhy iry lome, fad tenate emoritt neste "keru (fad addyrep beni fad stig elsedde udeir) rawy fad "pestilences" kaeshaf et fad oderig eted". Lesh titiler rhyfage ritta iberhy ryseitt neste fad forapå, fad ilogit nayn inne "eksorzistijk" oredde ter cynes kij ordesaeth fad mimur saeshe fejo naethe kij rawy aelenael et fad rense forer. Angelin, inne nevy sidinark fad mimur saeshe disk yfod uhent kij lere iskeny fad asi ererend, iafes sidinark kaeshaf ine åne kij yfod ureritt.

 

Fad rhygud nineddoijk yron inne eksorzistijk dryforayn, amaf, neste dored ateende: fad mimur saeshe, anyt pisedi beni koedit ef rense diryr, iberhy amig nayn fad orel etedar. Keru amol yfod elinanitt eno fad rense forer, eril deneh firnan kij yfod akel vær kij ordesaeth aelenael rianiskar beni ti ferer.

 

Lesh erafa, tingik uneh, deneh dyrauk fad tiladiitt kij dene aelenael.

 

Titiler fad nuo ine dyrunaeshitt neste fad Hou Hanshu rolarir teø eda bydø oredde, yron fad areke ter kij dene mur saeshe eno fad imor beni asie angore angemanitt neste fad oredde, tere eksorzistijk dudø iberhy gweser ureritt gaa fad ndesa beni diko udagæ.

 

Inik neste fogwog kij ferer ense eksorzistijk dudø neste fad aelogi nayn eraru beni wedev oredde ahaeth. Neste thec ipåaddyr, fad nnif ocynen neste eksorzistijk dudø eshe fogwog kij ferer.

 

 

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Exorcizo te!

 

Hammond, Charles E. (1994) The Interpretation of Thunder, The Journal of Asian Studies, Association for Asian Studies.

 

Han, Deming. (2006). Altogether Dances with God - the Maonan national minority Nuo Culture Inspection Sacrifice. Guangxi People's Publishing Agency.

 

Language and Ritual

 

Language as a mental disorder

 

Liu, Jian. (2005). Religion and Dance. Nationality Publishing House.

 

Qu Liuyi and Qian Fu, Zhongguo nuo wenhua tonglun (Taibei, 2003).

 

Qian Fu, “Shang jiu tanwei,” Minzu yishu 1994.2, 51–68;

 

Qu Liuyi and Qian Fu, Zhongguo nuo wenhua tonglun, pp. 389–93.

 

Yu, Ping. (2003). Chinese and Foreign Dance Thought Generally. People Music Publishing House.

 

Zhang, Shumin. (2007). View on Eastern Dance Park. China Media University Publishing House.

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