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    <pre style="white-space:pre-line"><code>This legend-like narrative of the recent family past recalls the contemporary converting of the
                                                                            62
               last shamans among the Altai Tuvans (Kök Monchag of Köktokhai ) by Buddhist lamas, which was
               recorded by the Russian traveller and geographer V. V. Sapozhnikov. During his journey through the
               Right  Chief  Banner  (ColMo.  Baruun  ambanii  khoshuu)  of  the  Altai  Uriankhais,  in  the  area  of  the
               present-day Činggel (Qinghe xian 青河县) and Köktokhai (Fuyun xian 富蕴县) counties of the Altay
               Prefecture (Aletai diqu 阿勒泰地区) in Xinjiang, PRC, Sapozhnikov recorded, based on information
                                                                          63
               provided by a local Russian tradesman’s  wife (Mrs. Luchsheva) , that in the previous  year (1905)
               lamas came among the local shamans and converted them to Buddhism very easily, with the support
               of the authorities and the local population. In Köktokhai they summoned seven shamans (kam), took
               away their drums, purified them by letting them pass through the fire, poured on them a kind of red
               liquid, and the lama distributed to the former shamans Buddhist sutras, which they, however, were
               unable to read, but they put them each into a devotional sac (similar to the Christian scapular) worn on
               the neck below the cloths (Сапожников 1949: 337–338).
                                                                  64
                     Batnasan  explained to  me  in  detail  the  application  of  the  ritual  called  seter.  The  Mongolian
               custom of seter is usually understood as a substitute offering of a live animal to the local deities or
                                                         th
               spirits. The custom seems to be prior to the 16 -century Buddhist assimilation, when it was identified
               by the lamas with the Tibetan ritual tshe thar, which is however of a slightly different meaning. The
               Tibetan tshe thar indicates the custom of freeing animals, i.e., saving the life of animals to be killed.
               This custom can be performed as one of means to prevent the negative consequences gnod (“harm”) of
               an encounter with various evil spirits (bstan, ’dre) or provoked by misconduct towards local deities (sa
               bdag; Tucci 1980: 175). An animal bought to be set free as tshe thar can be also used as a ransom
               (glud) for an ill patient, from who the harmful forces are transferred upon the animal as a “scapegoat”,
               when a few ribbons of silk or cloth are tied to this animal (Nebesky-Wojkowitz 1956: 507). In this
                                                                                          th
               Tibetan form, the custom is relatively rare in Mongolia. It appears in the early 19 -century literary
               composition by Aγwangqayidub (Lubsang-un Qayidub, 1779–1838), khamba lama (abbot; officially
               Qangbo nomun qan) of Yeke Küriy-e, entitled Conversation of a Sheep, Cow and Goat (qoni. üker.
                                                65
               yamaγ-a γurba-yin kelelčegsen üge),  when an itinerant lama buys and frees one cow, one sheep and
               one goat from a lama’s herd, which are selected by the lama to be slaughtered for preparation of meat
               stocks for the winter and replaced by meat slaughtered by a layman.
                     Similarly to the Tibetan tradition, in Mongolia, the animal undergoing the ritual of seter has silk
               stripes or ribbons (today mostly the special devotional khadag scarf) of blue colour (or alternatively
               five colours) tied around its neck. The animal is usually selected from one’s own herd and becomes
               protected  from  slaughter,  but  normally  is  not  freed  from  an  immediately  impending  death.  The
               benefits from bestowing seter on an animal are usually understood in a more general sense than as a
               substitute  function.  More  diverse  and  specified  purposes  of  performing  the  ritual  can  be  found  in
               Mongol heroic epics, particularly one version of the epic cycle To sing about Altai (Altai khailakh,
               Heissig 1996: 126–130). Sometimes the term ongon is used  synonymously with, or instead of, the
               word  seter (including  the verb ongolokh  parallel to seterlekh).  The  animals  are  in  a symbolic way
               dedicated  to  local  spirits,  local  deities,  or  Dharma  protectors.  A  dedication  of  an  animal  to  the
               mountain deity is also part of more elaborate rituals at more important mountains of regional and even
               national significance, when the animal is considered not to belong to a herd and can move freely in the
               landscape  (this  offering  of  liberated animals  forms  part  of  offerings  called  in  ColMo.  ganzai,  Tib.
               bskang rten gyi rdzas &gt; bskang rdzas).
                     According to Altai Uriankhai tradition, the objects of the seter ritual can be goats, sheep, horses,
               and bovines. In the terminology of seter rituals, in the case of goats, sheep and bovine, the general


               62  Belonging to the Yost Duke Banner (ClMo. Yosutu güng-ün qosiγu) in the Right wing of the Altain Uriankhais
               administrative organization in the Qing, Autonomous and early revolutionary periods. In the oral tradition of
               Mongolian speaking Altai Uriankhais, Kök Mongčags were famous for their highly skilled shamans.
               63  They  dwelled  in  the  confluence  area  of  Irtysh  (Erčis)  and  Kairty  (Khairt)  Rivers  close  to  the  present-day
               country centre of Fuyun xian.
               64  This  custom  to  wear  a  small  sutra  continuously  on  the  chest  (övriin  sudar)  is  common  among  Buddhist
               Mongols including the contemporary khar bagsh in Ili.
               65  Damdinsürüng 1959: 424–428, Heissig 1972: 45–48, Damdinsürüng 1991: 116–119, Bulaγ 1998: 223–227,
               Srba 2017: 209–217.

                                                           50</code></pre>
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