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        <div id="content-top1">Page 39 - Mongolian Ritual Texts in Manuscript Collections in the Czech Republic</div>
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    <pre style="white-space:pre-line"><code>History of Mongolian Literature, opening the subchapter by a list of the following thematic groups,
               some  of  them  occurring  quite  rarely  among  the  Mongolian  ritual  manuscripts:  Incense  offering  to
               Ataγ-a tngri (ataγ-a tngri-yin sang), Incense offering to the White Old Man (čaγan ebügen-ü sang),
               Offering to the fire (γal-un takilγ-a), Incense offering for the good bag (alternatively: offering for good
               [hunting] yield) (γanjuγan-u sang), Vital energy incense offering (kei mori-yin sang), Incense offering
               to Maniqan tngri (maniqan tngri-yin sang), Sacrifice to the standard  of Chinggis (činggis-ün sülde
               takilγ-a), Petition to provide offspring (üres γarγaqu öčig), Calling the soul (sünesün-ü daγudalγ-a),
               Sutras of [sacrifices to] mountains and waters (aγula usun-u sudur), Sutra of the Seven Old Men (i.e.
               Ursa Major constellation) (doluγan ebügen-ü sudur), Incense offering to the Cassiopeia constellation
               (kümün tabun odun-u sang) (Damdinsürüng 1957: 249–250). Further, Damdinsüren distinguishes in
               the  case  of  certain  texts  (particularly  the  Offering  to  the  fire)  both  “folk”  (arad-un)  and
               “aristocratic/nobility” (noyad-un) versions (Damdinsürüng 1957: 253–256).
                     The only edition systematically working with Mongolian written ritual texts (1966, called “folk-
               religious” manuscripts) by Walther Heissig classifies them into the following content groups: a) Köke
               möngke tngri – the cult of the eternal heaven; b) Fire hymns; c) Prayers of Geser Khan’s worship; d)
               Prayers of Chinggis Khan’s cult; e) Smoke offerings (sang); f) Prayers to rider and war deities (sülde
               tngri, dayičing tngri, dayisud tngri); g) Prayers to heights and mountains); h) Texts of blessing and
               praise related to various customs (wedding rituals, horse races, matches, archery, etc.).
                     Except for Heissig’s monograph, the ritual genres are more frequently classified based on their
                                                                                 31
               oral  form.  Ágnes  Birtalan  classified  the  texts  of  offering  ceremonies  among  oral  sources  (of
               Mongolian mythology) together with shamanic chants (“Shamanengesänge”): daγudalγ-a “inviting” or
               “calling” a deity (or spirit), tamalγ-a “song to the deities (spirits)”, daγadqal “prayers to the deities (or
               spirits)”, öčig “humble petition to the spirits and deities” (Birtalan 2001: 897). Daγudalγ-a, daγadqal,
               and öčig are well attested also in written form. Another group closely related to the ritual complex is
               the ritual poetry including irügel “benediction” (“Segenspruch”), maγtaγal “praise” (“Lobpreisung”),
               and qaraγal “curse” (“Fluch”; Birtalan 2001: 899).
                     In Inner Mongolia, the typology of ritual genres common in popular Mongolian tradition has
               been  elaborated  mainly  by  scholars  dealing  with  folk  literature.  Official  teaching  manuals  for  the
               Mongolian literature at universities with Mongolian studies in China mention some of the ritual texts
               explicitly as monuments of oral literature, although the short quotations (mostly of Ordos origin) are
               obviously taken from written sources. The Introduction to Mongolian Oral Literature (Oči et al. 1999:
               114–126) includes in the chapter “offering/sacrifice poetry” (takilγ-a-yin silüglel) the following genres:
               “offering to heaven” (tngri-yin takilγ-a), “offering to the fire” (γal-un takilγ-a), “offering at ovoo stone
               cairns” (obuγan-u takilγ-a), and “offering to ancestors” (degedüs-ün takilγ-a) – the last one with an
               example  from  the  Chinggis  Khan  Eight  White  Palace  cult  in  Ordos.  The  History  of  Mongolian
               Literature:  Ancient  Period  (Sayisiyaltu  et  al.  1995:  43–53)  classifies  incense  offering  texts  in  the
               category  of  “ceremonial  poetry”  (yosulal-un  silüglel)  32   and  texts  accompanying  rituals  with  a
                                                                                     33
               collective character in the category of “sacrifice poetry” (takilγ-a-yin silüglel).  In both cases, there is
               no reference as to whether the related texts are oral or written, obviously following the presumption
               that all these genres were originally oral and only later recorded in written form.
                     Typologically, most texts presented in this volume fully  correspond to the genres of Tibetan
               literature. Most of the texts belong to the genre of offering texts (Tib. mchod pa, ClMo. takil). John
               Makransky analysed the semantic connotations of Tib. mchod pa in correspondence to the Sanskrit
               terms  (verbal  root  pūj  “to  honour”,  worship,  venerate”  and  mahīyate  “to  be  glad  or  happy”)  and

               31  A) sang, “incense/smoke offering”, “Rauchopfer”, b) sudur “sutra”, “offering text” (“Opfertext”), “hymns”
               (“Hymne”), c) dalalγ-a “calling fortune” (“Das Glück rufen”).
               32  Particularly the following categories: “Hunting incense offering” (ang-un sang), “Incense offering for good
               [hunting]  yield”  (γanjuγan  sang),  “Incense  offering  to  Manaqan  tngri”  (manaqan  tngri-yin  sang),  “Incense
               offering  to  the  White  Old  Man”  (čaγan  ebügen-ü  sang),  “Incense  offering  to  Ataγ-a  tngri”  (ataγ-a  tngri-yin
               sang), “Calling the fortune of the birds” (sibaγu dalalγ-a), “Calling the fortune of camels” (temegen dalalγ-a),
               “Mare milk libation” (gegüü-yin sün-ü sačuli), “Sheep libation” (qonin-u sačuli), “Libation of cow offsprings”
               (üker-ün üres-ün sačuli).
               33   Particularly  “Sacrifice/offering  to  the  heaven”  (tngri-yin  takilγ-a),  “Sacrifice/offering  to  the  ancestors”
               (degedüs-ün takilγ-a), “Sacrifice/offering to the ovoo stone cairns” (obuγan-u takilγ-a), “Sacrifice/offering to the
               fire” (γal-un takilγ-a).

                                                           37</code></pre>
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