Straw Figurines
Bimo ritualists in Wuding and Luquan, north-central Yunnan, craft straw figurines called “hemi” or “jizu.” These figurines are made from twisted bundles of wheat stalks or reeds. Their size ranges from a few cun (1 cun = 3.33 cm) to one or two chi (1 chi = 33.3 cm) in height. Sometimes found in seated postures, figurines serve diverse ritual purposes: (i) summoning the soul of the deceased before burial; (ii) confronting vengeful spirits or cursing enemies in times of clan conflict; (iii) curing illness or dispelling misfortune; and (iv) praying for bountiful harvests.
In mourning rites, a family member—usually the firstborn son—cuts a bundle of dried grass at the gravesite. The bimo then recites the “Scripture of Collecting the Spirit Grass,” calling the deceased’s name aloud to attach the summoned soul to the grass. The grass is fashioned into a figurine, dressed in clothing, and laid in a small bamboo coffin. This, together with a chicken sacrifice and night-long prayers, forms a central part of the rites.
In sympathetic magic, inflicting harm on a figurine is thought to affect the person or spirit it represents. Grass figurines ward off malevolent spirits and are burned after the ritual to destroy harmful influences. When cursing a living enemy—as documented by Lin Yaohua in his 1940s ethnography of Liangshan—straw figurines become magical weapons against rival clans. The bimo casts imprecations while smearing the figurines with chicken blood and feathers. These are carried to the enemy’s field, where their presence purportedly causes the enemy to fall ill and die. In another variation, a figurine made from the leg bone of a diseased animal bears the enemy’s name, which is invoked during the ritual. Once inside the enemy’s house, the figurine brings sickness and death. This sorcery practice, known as “zikejue,” also involves hanging a pig carcass from a tree near the enemy’s house, thereby illustrating how Yi society historically integrated sorcery and counter-sorcery into its belief system to address misfortune, conflict, and fears of revenge.
In exorcism rituals, the bimo sits beside the patient, chanting the sacred scriptures. He identifies the type of evil spirit causing the illness and determines the appropriate animal to sacrifice, most often a goat or pig. A string is tied to the patient’s head, and the animal is led around as the patient blows onto it. The bimo then sacrifices the animal and inspects its organs for omens. The string is removed from the patient and tied onto the figurine, which is eventually taken to a crossroads and discarded, symbolizing the transfer of the illness to the figurine and its banishment. In some cases, a rooster may be sacrificed and circled around the patient’s head.
Straw figurines also play a role in agricultural rituals. One such ritual, called “zhigu,” is performed during plowing and harvesting to ensure a good crop. A ghost-like figurine is crafted to represent harmful spirits or misfortune. The bimo recites incantations from the “Scripture for Expelling Ghosts” and throws a wooden sword—similar to the one catalogued as E00706—out the door, driving away the malevolent forces that threaten crop fertility. At the end of the ritual, animals are sacrificed to the Harvest God Qiluonihe in a plea to bless the land with abundance and prosperity.
In mourning rites, a family member—usually the firstborn son—cuts a bundle of dried grass at the gravesite. The bimo then recites the “Scripture of Collecting the Spirit Grass,” calling the deceased’s name aloud to attach the summoned soul to the grass. The grass is fashioned into a figurine, dressed in clothing, and laid in a small bamboo coffin. This, together with a chicken sacrifice and night-long prayers, forms a central part of the rites.
In sympathetic magic, inflicting harm on a figurine is thought to affect the person or spirit it represents. Grass figurines ward off malevolent spirits and are burned after the ritual to destroy harmful influences. When cursing a living enemy—as documented by Lin Yaohua in his 1940s ethnography of Liangshan—straw figurines become magical weapons against rival clans. The bimo casts imprecations while smearing the figurines with chicken blood and feathers. These are carried to the enemy’s field, where their presence purportedly causes the enemy to fall ill and die. In another variation, a figurine made from the leg bone of a diseased animal bears the enemy’s name, which is invoked during the ritual. Once inside the enemy’s house, the figurine brings sickness and death. This sorcery practice, known as “zikejue,” also involves hanging a pig carcass from a tree near the enemy’s house, thereby illustrating how Yi society historically integrated sorcery and counter-sorcery into its belief system to address misfortune, conflict, and fears of revenge.
In exorcism rituals, the bimo sits beside the patient, chanting the sacred scriptures. He identifies the type of evil spirit causing the illness and determines the appropriate animal to sacrifice, most often a goat or pig. A string is tied to the patient’s head, and the animal is led around as the patient blows onto it. The bimo then sacrifices the animal and inspects its organs for omens. The string is removed from the patient and tied onto the figurine, which is eventually taken to a crossroads and discarded, symbolizing the transfer of the illness to the figurine and its banishment. In some cases, a rooster may be sacrificed and circled around the patient’s head.
Straw figurines also play a role in agricultural rituals. One such ritual, called “zhigu,” is performed during plowing and harvesting to ensure a good crop. A ghost-like figurine is crafted to represent harmful spirits or misfortune. The bimo recites incantations from the “Scripture for Expelling Ghosts” and throws a wooden sword—similar to the one catalogued as E00706—out the door, driving away the malevolent forces that threaten crop fertility. At the end of the ritual, animals are sacrificed to the Harvest God Qiluonihe in a plea to bless the land with abundance and prosperity.
- Item No.
- E00704、E00706
- Notes
- Yi ethnic group
