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    <pre style="white-space:pre-line"><code>2.6. Offering Rituals to the Gods of the Heavenly Realm

               The understanding of the term tngri, which obviously played a key role in the political and religious
               tradition of the Inner Asian area even prior to the rise of the Mongolian empire, significantly changed
               under the Buddhist notion of Skt. deva and Tib. lha as celestial beings (usually translated as “gods” in
               English), belonging to a realm identified as one of the six realms of existence (more precisely one of
               the six domains of the desire realm kāmadhātu). In many aspects, it is more blissful than the domain of
               humans with less suffering and less disease, yet still has the presence of death and moreover limited
               opportunities  to  encounter  the  Buddha’s  teaching.  The  Mongolian  notion  of  the  celestial  realm  of
               tngris  mostly  handles  with  symbolic  numbers  and  division  according  to  cardinal  directions  or  the
               upper and lower position (99 upper tngris, 77 lower tngris; 44 eastern tngris, 55 western tngris etc.)
               The celestial realm is perceived in a dualistic and complementary opposition to the divine beings of
               the land (originally represented by the Etügen eke “The Mother Etügen”), but in the Buddhist period
               the classification of divine land masters frequently became questionable in terms of their position in
               the Buddhist domains of existence (domain of gods, domain of animals, domain of hungry ghosts etc.),
               as well as their gender identity.
                     Shamanic oral invocations and hymns provide a large scale of names and hierarchies of tngris
               (systematized by Heissig 1970: 354–364, Even 1988–1989, Пүрэв 1998 (2019): 97–104), but these
               are mostly unknown to extant written ritual texts, which are usually difficult to place in the context of
               former  ritual  traditions.  As  a  rare  exception,  N.  Poppe  described  a  manuscript  in  the  Jamtsarano
               Collection  containing  prayers  to  Mahākāla  Darqan  güjir  tngri,  Baγatur  tngri,  Kisaγ-a  tengri.  Qan
               Ataγan tengri, Erketü Möngke tengri, Jayaγači tengri, Miliyan tengri and others (Поппе 1932: 155–
               162). The same is true in the case of two texts edited in this edition. Msc. D 271 refers to Ataγ-a tngri,
                                                           491
               a deity of uncertain classification and etymology.  Considered the protector of the black shamans and
               blacksmiths by Balagan Buryats, Ataγ-a tngri is mostly ranked among the evil tngris (particularly as
               the head of the 44 eastern tngris, Хангалов 2004 II: 183, Birtalan 2001: 945) and was held responsible
               for rain, storms, thunder, floods, drought and other natural disasters, as well as being the deity who can
               protect against these disasters (Qurčabaγatur 1990: 68). According to the ritual texts, Ataγ-a tngri can
               provide  protection  in  general  and  particularly  defend  against  enemies;  in  this  sense,  he  is  a
               metamorphosis  of  the  Eternal  (Blue)  Heaven  (Möngke  köke  tngri)  or  the  Supreme  Tngri-God
               Qormusta (Heissig 1970: 357). In the following Incense Offering of Ataγ-a Tngri, Ataγ-a tngri appears
               side by side with Enemy Gods (Dayisun tngri, War or Warrior Gods).
                     Ritual texts addressing the tngri-gods remain rather less studied and less frequently published if
               compared with other categories of ritual texts. N. Poppe (1932: 155–169) described ritual texts related
               to  the  tngri-gods  in  the  collections  of  the  Oriental  Institute  of  the  Soviet  Academy  of  Sciences,
               accompanying detailed descriptions of manuscripts with ethnographic observations from among the
               Buryats.  Walther  Heissig  (1961:  Nr.  53,  59,  60;  1966:  10–11,  57–65)  described  and  published  in
               transcription three manuscripts which belong to the chronologically earliest among the extant ritual
               texts of the heaven and tngri-gods worship as they came to Europe already with the first collectors of
               Mongolian texts, H. A. Zwick (two manuscripts in the Clear script in Dresden and Berlin (in Heissig’s
               times Tübingen) and J. Jaehrig (a Buryat manuscript in the Mongolian script in Göttingen). B. Rinchen
               (Rintchen  1975:  63–66)  published  in  transcription  two  Oirat  manuscripts  of  prayers  to  Xan  Atātu
               tenggeri. Close to the version edited in this chapter stays a manuscript of the Incense Offering to Qan
               Ataγa Tngri (Qan ataγ-a tngri-yin sang) transcribed and translated by Ch. Bawden (1977) and other
               two manuscript versions edited by Alice Sárközi (2005 and 2010). A special living tradition of the
               worship of Ataγ-a tngri (named Thirteen Ataγ-a tngri) has been preserved in Otuγ banner in Ordos in
               the Qatagin clan, studies in the famous work by L. Qurčabaγatur (1990) and reportedly possessing
               clear common characteristics with the Buryat tradition, where Atai Ulaan is considered head of the
               eastern tengris (Дугаров 2005, Дугаров 2012: 346, Dugarov 2019). A complete collection of reprints



               491  Ataγ-a  means  “envy”,  but  another  interpretation  relates  ataγ-a  tngri  to  Turkic  at  and  Mongolian  adaγu
               “horse”, as Ataγ-a tngri is considered a horse protecting deity among some of Buryat groups and might refer to
               the ritual of horse-sacrifice (tayilγan), when the horse is fixed as jükeli “hanging offering”, Birtalan 2001: 945–
               946, 1002, 1048; the ritual remained one performed only among the Buryats.

                                                           171</code></pre>
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