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    <pre style="white-space:pre-line"><code>126
               m),  although itself situated quite far away from the historical political and religious centres of the
               Khangai region, but countless mountains were worshipped at the local and interregional level. The
               term qangγai is used to describe the livelihood-providing aspect of the landscape in general, even in
               geographically quite different regions such as the Altai Range.
                     Similar to all other mountains in the Mongolian cultural area, Khangai itself is supposed to be
               ruled by local deities possessing power depending on their actual size and importance in the landscape.
               Given  the  multitude  of  mountain  peaks  of  the  Khangai  Range,  the  pantheon  of  deities  is  no  less
               multifarious and unsystematized. The texts commonly mention the Mighty Khangai King (Qangγai-
               yin qan or Qangγai-yin qayiraqan, Tib. Hang ka’i rgyal po, Hang kas lha chen) with a virtually large
               retinue of queens (qatun) or female consorts and further tngri-gods, nāga-spirits (luus) etc.
                     Previously  published ritual texts dealing with the deities  of the Khangai Range include texts
               composed by the first Khalkha incarnations of the two major tulku lineages of the Khangai region,
               Zaya Paṇḍita Luvsanprinlei (ClMo. jay-a bandida lubsangperenglei, Tib. Blo bzang ’phrin las, 1642–
               1719) and Lamiin Gegeen Luvsandanzanjantsan (ClMo. lama-yin gegen lubsangdanjinjalcan, Tib. Blo
               bzang bstan ’dzin rgyal mtshan, 1639–1704). Zaya Paṇḍita’s texts in Tibetan included in his collected
               works were carefully described by Krisztina Teleki (2020), who also provided English translations of
               five representative texts. Zaya Paṇḍita’s texts as described by Teleki are highly interesting through
               their  detailed  colophons  with  explicit  information  on  the  submitters  (mostly  Chinggisid  nobles)  at
               whose request the texts were composed and scribes who wrote down the texts. Zaya Paṇḍita’s texts
               also frequently mention enumerations of local names (mountains, rivers, and lakes) to specific deities
               of which the rituals in question were addressed.
                     By  contrast,  the  ritual  text  composed  supposedly  by  Lamiin  Gegeen 127  describes  in  rough
               outlines  the  appearance  of  the  “Mighty  Deity,  King  Khangai”  (Tib.  Lha  chen  hang  kas  rgyal  po)
               accompanied on the left side by the Mighty Deity of Power (Tib. Dbang gi lha chen hang kas rgyal po)
               and on the front  side Fierce Khangai (Tib. Lha chen hang gas drag po) (Сүхбаатар 1999: 81–83,
               Teleki 2020: 213–214).
                     The present incense offering text displays an extremely simple composition. It consists of three
               semi-independent offering prayers, each consisting of a short, standardized description of the offerings,
               an  indication  of  the  deity,  followed  by  a  detailed  description  of  his  appearance  and  attributes  and
               finished by a standardized request for protection. The text is ended with a dedication of the merit from
               this offering to the general well-being. The three deities addressed in the text share some features with
               the four deities addressed in the previously mentioned text by Lamiin Gegeen. However, while the
               four deities of Lamiin Gegeen’s ritual obviously all belong to the heavenly realm (lha, tngri), in the
               anonymous Mongolian version only the first one is defined as tngri, while the second is nāga (klu,
               luus,  usually  considered  to  belong  to  the  animal  realm)  and  the  third,  albin(g),  is  supposedly  a
               malignant demon converted to Buddhadharma.
                     The  locations  where  the  three  deities  reportedly  dwell  are  too  ambiguous  to  be  securely
               identified. Öndür Jirγalangtu (Öndör Jargalant) within the Khangai Range is situated in the present
               Gurvanbulag sum of Bayankhongor  aimag (3441 m  altitude)  next to  the  lake Köke  Naγur (Khökh
               Nuur), which could well  correspond to the Cintāmaṇi-Proliferated-Ocean as the seat of the second
               deity. However, a more plausible location could be another lake of the same name, Köke Naγur, also
               named Binduriy-a Naγur, situated in Jargalant sum of Bayankhongor aimag, in a valley with a pass
               linking the southern and northern slopes of the Khangai Range, the historical site where the regular
               gatherings  of the  Jasaγtu  Qan  (Zasagt  Khan)  League  would  take  place.  Not far  from  the  lake, the
               contemporary  map  shows  a  hilltop  named  Bayan  Bulagiin  Tag  Uul,  indicating  additionally  the
               presence of a spring of water named Bayan Bulag (on the 1970s military map a seasonally drying
               stream called Bayan Bulag is indicated on the border of Bayan Bulag and Jargalant sums, occasionally
               flowing  into  the  river  Zag),  which  would  correspond  to  the  place  mentioned  with  the  third  deity.


               126  The  Khangai  Range  stretches  from  Tsetsen  Khairkhan  in  the  northwestern  part  of  Zavkhan  aimag  to
               Delgerkhangai Mountain (traditionally Inel) in Dundgovi aimag. However, opinions on the exact geographical
               extent of the Khangai Range vary. Khan Khökhii in Uvs aimag can be included with equal justification in the
               Khangai Range.
               127  The Tibetan version together with a modern Mongolian translation published by O. Sükhbaatar (Сүхбаатар
               2001: 79–83).

                                                           80</code></pre>
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