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    <pre style="white-space:pre-line"><code>498
                                                                      499
               offering of one white strip , of three times nine times nine  [rolls] of silk, nine times nine white
               strips, three times nine lamps, incense sticks and libation.
               If a being [tiny] like an ant wants to make an offering and pray, I will pray and offer to you everything
               granted by (or: appeared in ...) .... .
                                             500
               Keep my lice-infested head whole. [2y]
                                                                                        501
               I offer a pure offering praying that you will graciously preserve my endangered  life in peace and
               health.
               I  bow  praying  that  you,  manifesting  the  care 502  from  the  sovereign  tngri-gods,  will  be  pleased  to
               separate me from all my sins and sufferings.
               I bow and pray to you, who made the truth true, who bestows on me a wife lying on my chest, and an
               abundance of sons and daughters lying at my feet,
               I bow and pray to you, be pleased to lead me away from all death and suffering in the world, as far as I
               have not achieved eternal life in this world.
               I pray that the sweep-net of the tngri-gods above and the bond of the Etügün [mother] below [help us
               to] get out of the death and sufferings. [2v]
                                                          503
               I pray be pleased to gracefully bestow protection ,
                                  504
               for the kölčin-demons , ada and čidkür-spirits are numerous.
               and go and count the entrances of all people
               under the sovereign heavens.
               I pray that you exercise control over keeping away
               tedious diseases and sufferings, for they are numerous,
               and go and count the entrances of all people
               under the powerful heavens.
               I pray be pleased to pull us out [from danger]

               498  Jelm-e usually strips of paper or other materials attached to willow branches during sacrifice and offering
               rituals.
               499  Standardly, an auspicious number of gifts (particularly in tributary relations with rulers and the emperor) was
               nine times nine, i.e. eighty-one.
               500  Jad  [?]  inü  gegen  činadus-yuγan  činükü  –  this  part  is  unclear.  The reading of  jad  is uncertain  (jada  is  a
               special stone-like object (bezoar) found in the gastrointestinal system of animals (according to Sumatiratna 2018:
               711, No. 19395, also in the brain of fish and snakes, Tib. rdob char ’bebs &gt; rdo char ’bebs) used for summoning
               rain, wind, and thunder), but other readings are possible (jul instead of stand. jula “lamp”). Perhaps the pair jad
               inü  is  a  mistake  of  the  copyist. Gegen  činadus  “bright outsiders/externals” is also  an uncommon collocation
               (resembling gegen  jabsar,  Tib.  bar  snang  a  metaphor  for  “sky,  celestial  realms”,  but činadus usually  means
               “enemies”).  The  word  činükü  causes  problems.  Ковалевский  1844:  2136  has  činükü  “биться,  метаться,
               бушевать” with Tib. equivalent ’phrig pa (“to struggle, flutter; to throb, pulsate; to desire, covet” THL), which
               seems to be absent from other dictionaries (činükü in БАМРС 2002 IV: 315 has a different meaning “щемить,
               ломить, ныть, онеметь” (= činuqu in Ковалевский 1844: 2316; also МХДТТ 2008: 3003 činükü “минчүүрэн
               өвлөх,  бадайрах,  хавдах”  and  Цэвэл  :  1186  činü-  “хавдах  сэлхрэх  буюу  хор  цугларан  багтан  ядах  мэт
               минчүүрэн өвдөх, чинэрэх”, while the online version of МХИТТ proposes a different orthography for the same
               word, čingkü). Ataγ-a tngri-yin sang orusibai provided to L. Qurčabaγatur by W. Heissig in 1986 has sirγuljin
               metü amitan jalbarin kemebesü jiči minü gegen činadus-yuuγan čimekü jayaγaγsan büküi-ber čimayi jalbarin
               ariγun takil takimui. (Qurčabaγatur 2012 II: 35) “If a being [tiny] like an ant wants to pray, I will pray and make
               a pure offering to you by everything granted to me to adorn my bright exterior (?).” The meaning of this version
               is equally uncertain. The Stockholm manuscript has širuγuljin metü amitan takin jalbarin kemebesü / jači minu
               takil (Heissig explains that the reading gegen is equally possible) / činadus-yugan čini / jayaγsan büküi-ber čimai
               / jalbarin ariγun [takil takimui]. (Heissig 1996: 15–16) translated by Heissig (1996: 20–21): “Wenn ich, der nur
               wie eine  Anmeise  bin,  opfernd  bete,  /  Ist  doch  mein Opfer  für Dich, Dort  drüben, Auf  dass Du Gewährung
               schenkst, Opfere ich Dir betend ein reines Opfer.”
               501  Büčileküi, stand. büčelekü “to tie, to fasten (e.g., a hat ribbon)”, but here used rather with the meaning of
               büčikü “to surround, to hem in”. Therefore, the basic term gegen činadus remains unexplained.
               502  Qalaγu,  an  uncommon  substantive form  of qalaqu  in the  meaning “to  approach, to care,  to  look after, to
               protect” (Ковалевский 1844: 787 qalaqu 2 “ухаживать около чего, ходить за кем, защищать кого”).
               503  Qalan  is  used  as  anastrophe  at  the  beginning  of  the  verse  due  to  the  need  of  aliteration  (normally  qalan
               should be placed at the end of the verse in front of qayiralan soyurqamu.
               504  Kölčin demons causing diseases, arising from the souls of those who died at a young age (Birtalan 2001:
               1005).

                                                           175</code></pre>
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