The ‘Dang-ok’ of the Manchurian house houses a god statue of ‘odu mama’. The figure is the image of a person riding two horses. ‘Dang-ok’ is a living and production space for Manchu people with a fireplace. Manchu people explain that this god’s lineage is Han Chinese, so it cannot be placed in the ‘West room’ where the ancestral god is enshrined, so they worship here. On the last night of the family memorial service, the Manchurians hold a memorial service called the ‘tuibumbi’ held to ‘odu mama’ in ‘Dang-ok’. ‘tuibumbi’ is a ritual to turn off the lights of the entire house when the sun goes down. People say that ‘odu mama’, the god of ‘tuibumbi’, is the god of war and the god of taking care of the house.The commonly known ‘odu mama’ is described as the woman who saved ‘Nurhachi’ as a child. However, this story does not seem to have anything to do with ‘odu mama’, the main deity of the Manchurian ‘tuibumb’ ritual. Rather, the image of ‘odu mama’ and the character of God expressed in ‘Aokedun mama’ and ‘Enqiebuku’ among the sacred narratives of the Manchurian family, ‘wekeku ulabun,’ are similar to ‘odu mama,’ the main character of ‘tuibumbi.’.According to another story, 〈The War of the Sky〉 in ‘weceku ulabun’, The ‘odosi mama’, who kept horses on a ranch in the sky, was brought down to earth by ‘abka hehe’ to help weak and ignorant humans. She goes back to heaven to pass on the wisdom of light and heaven to humans and defeat the dark god ‘iruli’. In this paper, I would like to examine the shape and identity of ‘odu mama,’ the mother and teacher of mankind delivered by the Manchurian ‘Weceku ulabun’, and examine the wisdom of life that the Manchurians think about.