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    <pre style="white-space:pre-line"><code>and  epidemics  which  afflicted  them  as  results  of  afflictive  emotions  (niswanis),  ignorance  and
                          588
               defilements.  The  introduction  also  mentions  the  substances  to  be  prepared  in  advance  (fox  hair,
               meat and blood, juniper and timber) and enumerates the types of misfortunes from which performing
               the ritual can protect  the people, although  this part of the text is grammatically partially obscured,
               perhaps by mistaken copying of the negative particle ese. Among these consequences, it is mentioned
               that  “misbehaving  men”  (the  translation  is  partly  uncertain,  see  note  below)  and  “abused  polluted
               women” will not appear. These two points could be hypothetically related to the idea of defilement by
               incest (Tib. nal) and the murder of a relative (dme), which is mentioned in the Tibetan sources in the
               contexts of the ritual of burning the fox (Berounský 2019: 2).
                     Although the manuscripts edited here do not represent a new redaction, each manuscript of a
               ritual text has its value – it can serve to explain unclear places in other manuscripts, even in the case of
               much clearer texts that the present one. Manuscripts that are not sufficiently clear for adequate reading
               and  understanding  indicate  that  the  manuscript  might  have  not  been  intended  for  reading  but  was
               copied and kept instead for its sacred role and magical power.

               Manuscripts description:
               A Msc. B 45/9: A brush-written pothi manuscript on Russian hand-made paper. 8 fols. 22.7 × 8.1 cm.
                                                                                th
               Highly professional administrative style. Bold standard script  of the 19  century without  particular
               time-specific features (except segül 13.Ad alternating with Af). Qoyar čeg diacritics: 16.C. syllable-
               ending and reading supportive diacritics.
               B: Msc. B 50/3: A brush-written pothi manuscript on Russian machine-made paper. 15 fols. Size: 22.3
               × 8.8 cm. Fully professional administrative style common in the 1920s. Slight tendency to cursive
               features  (conscious  linearisation  of  sidü  elements,  almost  linear  junction  of  g/k+čačulγ-a).  13.Ak.
               segül.
                                                                                                 th
               C: Msc. D 79/1: A calamus-written pothi manuscript on Russian hand-made paper of the 18  century.
               Fol. 5 bears a distinctive part of a watermark ВФ in a square-shaped twirl frame, fol. 2 parts of letters
               in a square-shaped twirl frame, which correspond to СТ. The complete set of the initial letters ВФСТ
               stands for Вологодская фабрика содержателя Турунтаевского. Yesipova (Есипова 2005: 96–97)
               enumerated a continuous range of dated instance of use of the paper with this watermark for years
               1758–1782  (the  main  concentration  is  in  the  1770s,  later  uses  ranging  from  1786–1798  are  rather
               exceptional, as well as the first unique occurrence in 1739). Placing pairs of letters (ВФ and СТ) in
               two separate frames was evidently used only until the introduction of the obligatory indication of the
               year of paper production within the watermark (1778, applied since 1779). Since 1779, the dominant
               watermark had the letters placed in one elongated frame and the date of manufacture in the second
               elongated frame. 11 fols. Size: 21.5 × 8.2 cm. Non-professional but  relatively self-conscious style.
               Regarding  the  watermark  and  palaeographic  characteristics,  the  manuscript  can  be  approximately
               dated to the 1770s–1780s. The early origin of the manuscript is also indicated by the occurrence of the
               final auspicious exclamation sadu edgü.
               Palaeographic analysis: 2. initial b- and d/t- opened by a short linear stroke on the base axis. 2.C. 3.E.
               4.1.C. downbent vocalic silbi. 4.3. single-stroke medial -r-. 6. small final -s with relatively long boγuni
               segül.  7.1.  č-shaped  medial  undistinguished  č/j.  8.2.G.  8.3.A.  fully  opened  endings  except  -i  –
               significant feature of the manuscript. 10.E. 11.B. clockwise. 13.Ab. 14.1.G. čačulγ-a with incurvated
               ending. 14.2.A. final -g cross-launched. 16.A. mostly without diacritics. 17.A. long boγuni segül. 18.A.
               – Frequent elision of sidü.
               Frequent non-standard division of words within one column (impact of a birch bark original?).

               Synoptical transcription and translation:
               Note: Considering the obscure origin of the text, the ambiguous term tngri is not translated (“god,
               protective deity, heavenly/celestial being etc.”) as usual but left in the Mongolian form.

               A: [1r] ünegen-ü ubasang¦
               B: [1r] ünege-ü sang-un sudur orusibai::¦

               588  These  freely  refer  to  the  basic  Buddhist  definition  of  “three  poisons”  (γurban  qour-a,  Tib.  dug  gsum):
               delusion, greed and hate.

                                                           193</code></pre>
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