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    <pre style="white-space:pre-line"><code>2.6.2. Msc. D 244/3: Incense Offering of the Mighty Tngri-Gods

               Manuscript description: A brush-written manuscript in pothi format on the bright yellow Western-
               style machine-made paper without a producer’s stamp. Written with very diluted ink. 3 fols. Size: 22.2
               × 9 cm.
               Palaeographic analysis: A highly experienced professional administrative scribe, relaxed semi-cursive
               ductus. Minimized and occasionally dropped sidü strokes. Medial and final -r with strokes connected
               into  one  due  to  the  speedwriting  dynamics.  Standard  diacritic  dots  without  qoyar  čeg  in  syllable-
               ending positions.

               Commentary: Although not mentioned in this version, the text corresponds relatively closely (but not
               entirely) to two manuscripts published by L. Qurčabaγatur in his collection of studies on the tradition
               of worshipping the Thirteen Ataγ-a tngri by Qatagins in Ordos, but which is mentioned as provided by
               W. Heissig, possibly as a xerocopy from European collections (Qan ataγ-a qan sutu erketü qormusta
               tngri nar-un sudur and Ataγ-a tngri-yin sang orusibai, Qurčabaγatur 2012 II: 23–42). Another version
               of the same text was published by W. Heissig (1996: 13–49) based on a manuscript brought by the
               Chinese-Swedish Expedition of Sven Hedin from Inner Mongolia and kept in Stockholm (Ms.34.11.25
               B),  which  he  compared  with  the  manuscript  brought  by  Ts.  Jamtsarano  (Ms. C  148,  described  by
               Poppe 1932: 158–162).

               Translation:
               [1r] Incense Offering of the Mighty Tngri-Gods
               [1v] I make my offering and pray to you, my Mighty tngri-god
               created by itself, without beginning,
                                                         496
               the Mighty Eternal Heaven in the front entrance .
               I bow and pray to you in your permanent luminant nature,
               which, if compared, has no equal.
                                                               497
               Etügün  Mother,  arisen  without  notifying  anyone,  ...  to  you,  universal  object  of  veneration,  I,  an
               ordinary man of this lineage, [son] of this father, [born] in this year, of such an age, present a pure



               496  Emün-e egüden-tür “in the front entrance” supposedly refers to Tib. mdun bskyed “front visualisation” which
               is  explained  by  Rasisereng  2011:  703  (emün-e  egüskekü-yi  bütügeged  takiqu  terigüten-i  üiledküi,  Tib.  mdun
               bskyed bsgrub nas mchod pa sogs bya ba “offerings and other actions to be done after accomplishment of the
               front visualisation”) in the following way: sitügen-i egüskekü. sitügči burqan-i urin jalaγad orusiγulqu. mutur
               üjügülkü.  takiju  maγtan  üiledkü.  namančilal  terigüten-i  üiledkü.  dörben  čaγlasi  ügei-yi  bisilγaqu  terigüten-i
               üiledkü-lüge jirγuγan bolai. “to generate the object of veneration, to invite the venerated buddha and to make
               him present, to perform mudra gestures, to make offerings and praises, to make repentance and others”. Heissig
               (1996: 20) translated literally as “An der Südlichen Tür”.
               497  Dalai kiged ¦ bulγuldaγsan ta – this part of the sentence is unclear, unless another similar version helps to
               clarify the meaning. Dalai “ocean, sea”, kiged converbum perfecti of ki- “to do” used also as connecting word
               (“and”), bulγulda- is obviously a non-standard form which seems to be a misspelling of bulγaldu- (or bulqaldu-)
               “to struggle, to contest” (a verb created by the reciprocal derivative suffix -ldu- from bulq-a/bulγ-a “enemy”,
               “fight” &gt; “hostile, rebellious”, Kara 2009: 49, Цэвэл 2021: 150 булха I, булха II, булхалдах). This part of the
               sentence can be therefore understood as: “[Etügün mother,] you, who competed with the sea” (Dalai can be also
               read  delei,  a  synonym  with delekei  “world,  universe”).  Derivation  from  bulγu-  “to  pull  out”  is  not  possible,
               unless non-standard spelling is used. Qan ataγ-a qan sutu erketü qormusta tngri nar-un sudur given obviously as
               a xerocopy of a manuscript by W. Heissig to L. Qurčabaγatur in 1986 has ülü medegüle egüdegsen etügen eke
               dalai  kiged  bululduγsad  ta,  another  manuscript  provided  by  Heissig  to  Qurčabaγatur  has  ülü  medegülün
               egüdügsen  etüge-yin  eke  Dalai  kiged  bulγulduγsan  ta  (manuscripts  edited  in  facsimile  and  edited  in  the
               Mongolian  script  by  Qurčabaγatur  2012  II:  23–42).  Stockholm  manuscript  (Heissig  1996:  15)  has  Ülü
               medegülün egüdügsen / Etügen eke-yin dalai kiged bolγalduγsan. ta (as mentioned in the note, the manuscript
               has bolγaldugsen interpreted by Heissig as lit. bolγalduγsan ~ bolγaldaγsan) translated by Heissig (1996: 20)
               “Entstanden ohne Wissen, der Du / Erschufst die Erdmutter und ihr Meer, ...” (“Arose without knowledge, you,
               who  created  the  Earth  mother  and  her  sea,  ...).  This  well-supported  but  contextually  rather  problematic
               translation (Did Ataγ-a tngri create Etügen Mother and why is she related to the sea?) cannot be used in the case
               of the present manuscript, as bolγu/bulγu- cannot be the causative form of bol- “to become”.

                                                           174</code></pre>
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