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.For quite some time, the family of Chingis Khan, especially his brothers, endured indignationsfrom the offices of shaman Teb-Tngri, while the latter took advantage of the Khans respectand awe for shamanistic practices.Nevertheless, this situation could not continue indefinitely,for the authority of Chingis Khan was being indirectly challenged.Therefore, when theshaman arrogantly spread a new slander against the Khans youngest brother, Chingis thistime issued instructions that his brother deal with Teb-Tngri in any way he saw fit.Theshaman died from a broken spine, and his death marked the demise of the last considerableopposition to the confederated authority of Chingis Khan.A special tradition had developed, and then assembled, known as The Secret History of theMongols.It is the oldest Mongol historical source and resembles secret shamanic lore, ofwhich it is probably a by-product.Hence, when a religious cult was established around theapotheosis of the historical Chingis Khan it was nothing else than the application of an old,basic tenet of shamanism known so well to the Mongols.The origin of Mongolian shamanism is rendered by a traditional account from the Chsharregion, undoubtedly of an aetiological naturethat is, an old myth attempting to explain theexistence of a still older ritual behaviorwhich underscores the importance of the ancestor cultand the sans relevance as a socio-religious mediator.At a time when the Mongols still lived in their ancestral home in northern Khangai there was an old manwho already had access to certain magical practices.When he felt his death Page 58approaching, he told his son that he would continue to protect him after his death into his later life, if hewould bury him with all honour and make offerings to him at later times as well.The son did this after hisfather's death and buried him on a high place, the Red Rock.Burial on a high place is a trait which can befollowed through the entire history of the Mongols.T he example of Ulanhad or Hungshan, a hill near thetown of Linhsi in south-western Manchuria, shows that high-lying places were especially sought alter asburial sites.Here various Stone-Age burial sites were found of a mixed population of Tungus and Mongols,which shows into what distant times the memory of Mongolian tradition reaches back.T he legend reportsfurther that the son made regular offerings to the dead man of tea, water and milk and spirits at his father'sgrave on the first, seventh and ninth day of each new moon.At this time the father's spirit · becamefriendly with the Lords of the Earth, the local spirits, and became ever more powerful.Thus he became ableto make lightning and hail fall and to cause misfortune.In this manner he placed himself under Ata a T ngri,one of the oldest and most widely known shamanist deities, who is often thought of as being personallyidentical with the all-ruling Eternal Sky.When his mother died, the son buried her too in a similar manner ina high place and sacrificed to her too.She also associated as a spirit with the other ancestral spirits and soacquired the power of flying, of controlling clouds, thunder and lightning and also commanding rain andhaft.Besides this she could cause misfortune to men and cattle and poison their health and blood.She beganto be worshipped as Emegelji Eji, "the very old grandmother".The population, which in this way began tofeel the might of these two powerful spirits, discussed what they could do to propitiate and pacify them.Thespirits were requested through the offerings to be merciful.Thereupon the spirit of the dead father entered aman, who began to tremble.From then on he was worshipped as the black protective spirit (QaraSaki ulsun).The spirit of the dead mother did the same, entering a girl who also began to trembleconvulsively.T his spirit was from then on worshipped as Emegelji Eji.These two were now able to fly whilethey were possessed by their protective spirits.Once, when they were in ecstasy and possessed by the spirits,they flew to the burial place of the two ancestors.There they found drums with wooden supports and alsohead-ornaments made of the feathers of a yellow bird.Both were handed on to them by the protectivespirits.When they struck Page 59their drums, they flew back and stepped on one tent after another.Striking their drums they sang as theywent, "T o help all living beings we bear the golden drums.We have descended from Ata a Tngri to protectall living beings on this earth" The people that heard them said that they must indeed be very mightyprotective gods
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