The article is devoted to the source of "Incense to the Derbet Nutuk of Mongolia" unknown to researchers, discovered during an expedition to the Ubsunur aimag of Mongolia in 2015. The work is widely known to Derbets and is kept mainly in the personal libraries of lamas. The manuscript describes the places of worship and offerings of the Derbets, who in the XVIII century settled in the modern territory of residence near the lake. Ubsu-Nur connect their homeland with this land. The theme of the motherland can be traced not only in folklore, but, as shown by the materials collected during the field expedition, and in Buddhist old-written sources. A characteristic feature of such texts is the mention of specific toponyms and" host spirits " of the area in order to appease them and offer sacrifices to them through incense.

Key words: Ubsunur aimag, Western Mongolia, Derbets, Oirats, manuscript.

INCENSE OF MONGOLIAN DERBETS' NUTUK

Keemia V. ORLOVA

The article is devoted to the unknown source "Incense of Mongolian Derbets'nutuk", discovered during an expedition to Ubsunur aimak of Mongolia in 2015. The composition of the text is well-known among the Derbets. Its copies are mainly kept in the personal libraries of monks. The manuscript describes the places of worship and offerings of the Derbets who have lived near the lake Uvs nuur since the eighteenth century and have considered it as their homeland. The theme of the homeland can be found not only in the Derbets' folklore, but, as shown by the materials collected in the field, in old Buddhist monuments. A common feature of such texts is a reference to the specific place-names and "spirit masters" of the area to coax them and sacrifice through the incense.

Keywords: Ubsunur aimak, Western Mongolia, Derbets, Oirats, manuscripts.

The Oirats, or Western Mongols, are closely related peoples whose descendants live from Mongolia to the Russian Volga region. The territory of traditional Oirat nomads in Central Asia is now a vast expanse from

ORLOVA Keemya Vladimirovna-Doctor of Historical Sciences, Leading Researcher at the Institute of Oriental Studies of the Russian Academy of Sciences, orlovnk@maiI.ru.

Keemia V. ORLOVA - Doctor of Historical Sciences, Leading Research Fellow, Institute of Oriental Studies, Russian Academy of Sciences, Moscow, orlovnk@mail.ru.

K. V. Orlova is the executor of the KIGI RAS project No. 14-18-02898, funded by the Russian Science Foundation.

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modern Western Mongolia, the Xinjiang Uygur Autonomous Region of the People's Republic of China and part of the territory of Kazakhstan. In the 17th and 18th centuries, a part of the Oirats migrated to the Volga, where a new ethnic group, the Kalmyks, was formed. Various ethnic groups live in Western Mongolia : Derbets, Torguts, Olets, Khoshuts, Khalkha-Mongols, Khotons, etc. The article will focus on the places of worship and sacrifice of the Derbets, who have been living in the Ubusunur aimag since the 18th century. Uvs aimag) of Mongolia and connect their homeland with this land, and not with Dzungaria.

During an expedition under the Russian Science Foundation grant " Trans-border culture: a comparative study of the traditions of Western Mongols and Kalmyks "(head of the grant and expedition E. P. Bakaeva) in the Ubsunur aimag in 2015, I was given the opportunity to get acquainted with the manuscript "Dorbod nutugiyin bsang orosibui" ("Incense to the Derbet nutuk"1). The work is widely distributed among Derbets and is kept mainly in the personal libraries of lamas. For the first time, the expedition members learned about this manuscript from the former lama of the Decinravjaalin monastery (Ulangom) D. Gunchin, who now lives in Kyzyl (Republic of Tuva). One of the manuscripts is recorded in the hambo lama 2 of the Decinrawaalin monastery D. Baldorj 3, the other-in N. Mizhiddorj 4, the abbot of Namiryn khid 5 somon 6 Umnugov, another manuscript - in Lama Sh. Ayusha 7 from somon Naranbulag. This text is read by lamas during the rite of sacrifice and incense for the inhabitants of Derbet nutuk. All manuscripts have the same format and content.

The object of research is a manuscript from the collection of N. Mizhiddorj, who gave his consent to its publication: "Dorbod nutugiyin bsang orosibui": Oirat manuscript, 4 l., 21×10 (17.4×7; 14.3×3 - frame of the manuscript title), 17 lines, individual words are highlighted in green. There is no information about the time of its writing, the only mention is that the Oirat language manuscript, which belonged to a certain Tsendiin Ravsal, was translated into Cyrillic by Bonpo Dorji in 1995 or earlier. According to the oral information of the Mongolian scholar N. Sukhbaatar, Ts Ravsal, a native of the Khovd somon of the Ubsunur aimag, collected old manuscripts in Old Mongolian and clear scripts and died around 1995. According to Lama D. Gunchin (2014), the text of this manuscript is known to exist in Tibetan, but it was not identified during the expedition.

The manuscript deals with the sacrifice and incense to the land inhabited by the Derbets, who settled in the XVIII century in the modern territory of residence near the lake. Ubsu-nur. Who are Derbets (Mong. dorvod, Kalm. where did they come from and how did they appear in the Ubsunur aimag?

The origin of derbets according to sources and literature is not clearly traced. According to the Secret Legend of the Mongols (1240), Duva-Sohor had four children. When he passed away, the family was headed by his older brother, who was named after him.

Nutuk 1-nomadic area, native place.

2 Hambo Lama-abbot of a Buddhist monastery.

3 Deeshiin Baldorj, born in 1972, Baitu, born in Ulangom, in 1991 - disciple of the Decinrawaalin Monastery, 1997-2003-Chief lama of the Decinrawaalin Monastery, 2003-2009-simple lama, from 2009 to the present-Hambo Lama of the Ulangom Monastery.

4 Nanjidyn Mijiddorj, born in 1958 in Derbet, received his religious education at the Decinrawaalin Monastery in Ulaanbaatar, and continued his religious education at the Dashchoylin khide of the Gandantegchinlin Monastery in Ulaanbaatar. Now he is headed by Namiryn Khid and has a personal library of Oirat and Tibetan sources.

5 Khijd-monastery.

6 Somon is an administrative division in Mongolia.

7 Shavgantsyn Ayush, born in 1955, Derbet, hosts the reception of visitors at home. There are sutras in my personal library that I received from my father and grandfather.

8 None of the respondents were able to answer questions about the time of writing these texts. The manuscripts are handwritten by the lamas themselves or their ancestors, often just ordinary notebook sheets. I think the texts were written in the early or mid-20th century.

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the four sons of Duva-Sohor, who as a result left their uncle's camp, refused to be considered the head of the family. This event is dated to about the tenth century. Thus," a special generation of Derben was formed, hence the quaternary Derben irgen " (Kozin, 1941, p. 80). The same data is available in Altan Tobchi (Lubsan Danzan, 1973, p. 54). The work "Erdeniin erihe" indicates that the Derbets are two tribes, one of them from the Choros Buikhan clan, the Oirat taiji, they have 14 Khoshuns, and they reside in Ulangom (cit. by: [Sanchirov, 1990, p. 59]). According to Iletkhel Shastir, the Derbets were one of the" four Oirats " who roamed the Altai together with the Dzungars; the ancestor of the Dzungars (Esmet-darkhan-noyon) and the ancestor of the Derbets (Boro Nahal) were siblings (Sanchirov, 1990, pp. 57-58). First, they came to the banks of the Khalkhin-gol River, and later - to the west (XI-XII centuries) [Ochir, 2008, p. 85-86]. After reaching the Altai Range, the Derbets became part of the Oirats. In the XV-XVII centuries, the territory of Derbet nomadism passed along the Talas and Erchis (Irtysh) rivers.

Since the 15th century, the Derbet ethnic association gradually strengthened in the political arena, which led to the unification of four Derbet aimags into one in the 16th century. As the Mongolian scientist A. Ochir notes, as their numerical composition increased, the Derbets were divided into "big" (their dorvod)groups, "small" (baga dorvod), western or right wing (baruun dorvod), and eastern or left wing (zuun dorvod). In the 17th century, the eastern Derbets migrated to Tibet, and the "small" ones, together with the Torguts, moved to the banks of the Volga; the Derbet nobility that remained in the Altai took root in the Dzungarian Khanate (1630s-1758). In the middle of the 18th century, the Derbet noyons Tseren, Tseren Ubashi, Tserenmonkh 9 and others, having crossed the Altai from most of their subjects migrated to the area of their Aral Sea (Big Island) [Sukhbaatar, 2015, p. 20]. During the period when the Qing came to power, four khoshuns of Derbets were formed, which were settled near Ulangom.

A. Ochir believes that the ethnonym " dorvod "("derbet") comes from the numeral" dorvon "" four " and means four sons of Duva-Sohor, whose descendants are Derbets (Ochir, 2008, p.86). According to "Ilatkhal shastir", when " turmoil began among the Dzungars, the Darbats 10 arrived (in the possession of the Qing Empire) and took citizenship (1753)...they all received the name of the Darbat aimag "Sayn Zayagatu" ("Having a good fate") " [Sanchirov, 1990, p.58, 85]. Wandering in the upper reaches of the Irtysh River on the border with Khalkha, which was already part of the Qing Empire, the Derbets settled in Uliassutai, and later went to the borders of Ulangom, in the territory of the Northern Caucasus...which became the place of their permanent residence" [Sanchirov, 1990, p. 85-87]. Since 1789, the Derbets served on guard duty in the Altai.

Derbets together with bayats (bayads, bayats) form two aimags: baruun garyn dorvod (western, or right wing) and zuun garyn dorvod (eastern, or left wing). The aimag of the left wing consists of khoshuns - the appanages of princes, and 10 Bayit khoshuns also belong to it [Vladimirtsov, 2002, p.54]. The head of the aimag was a khan with the title "zuun garyn chuulgany darga", granted to him in the 18th year of the Qianlong reign, i.e. in 1753, the Khoshun of the Dalai Khan was divided into 4 clans (angi) and 11 somons. The first Dalai Khan Tseren had 3170 caravans, 10 thousand people. The derbets of the left wing wintered in the flat part of the Buhmuren, Kobdo and Khargaa rivers, and in the summer they moved closer to the mountains near the Burgusta, Turgen, and Hundlun rivers. The aimag of the right wing consisted of khoshuns of the princes-van, beile, and Beise. The head of the aimag is Wang or "deed chuulgany darga", with the title "jiangjun hoshuchi da qingwang". Khoshun was divided into 4 genera (angi) and 12 somons. In winter, they settled on

9 Tseren, Tseren Ubashi, and Tserenmenkh are close relatives, known in history as the three Tseren Derbets [Sukhbaatar, 2015, pp. 21, 25].

10 In the scientific literature, Mongolian derbets are often referred to as darbats. Their self-name in Mongolian is dorvod, but since the second vowel is unclear, the pronunciation of the ethnonym is closer to the Kalmyk spelling dorod.

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They spent their summers in the mountains, near the Kharhiraa and Turgen rivers.

Visiting the Derbet nomad camp in 1879, G. N. Potanin reported that the Derbets, having moved from Dzungaria to the lands of Ulangom, brought with them golden volumes of Ganjur and Danjur, as well as" idols"Mahakala and Lama aavu ("father lama"). When the Derbets migrated to letovka or wintering grounds, Lama aava, who was considered the main patron of all Derbets, was carried in front of them [Ocherki... 1883, p. 24]. Perhaps Lama aav is a corruption of Baldan Lhamo (Mong. Ohin Tengri), a female character of the dharmapal rank in the Buddhist pantheon, associated with the ancient cult of the mother deity, and she is also the patroness of the monasteries of the Ubsunur aimag.

There are a number of legends about the origin of the Derbets. Kalmyks-derbets and Ubsunur derbets retain approximately the same stories about their origin with slight discrepancies: everywhere there is a foundling, a tsorgo-shaped tree, a uuli bird (owl), and the sap of the tree that the child ate [Batur-Ubushi Tyumen, 1969, p. 24; Vladimirtsov, 2002, p. 54; Vladimirtsov, 2003(1), pp. 18-20; Grumm-Grzhimailo, 1883, pp. 457-458].

Another legend reproduced by G. N. Potanin concerns Abji Noyon. His father's name was Tseren-Ubashi [Essays..., 1883, p. 326], who had two brothers - Tseren and Tserenmenkh. Probably, these are the same three Tseren-Derbets who migrated to the area of their Aral Sea with some of their subjects in the middle of the XVIII century (Sukhbaatar, 2015, p. 20). Abji Noyon's three sons, who also had the name Tseren in their name, came to the current nomadic territory - Ubsu-nuur. From the eldest son came the Khan's khoshun, from the middle - the Bayit, from the youngest-the khoshun of Van. However, Dondok Tseren did not want to get the eastern part of the land that was supposed to be his. He devised a ruse and began to cry out in his sleep: "on the west side is the Khan's hoshun, a beautiful place - mountains, land and water; on the east-the Bayit hoshun, a beautiful land - steppes, food and water; and in the middle of Ulangom-what a bad place! Swamp, bare sands, barren clay." So it happened: the eldest son of Avji noin was given the Khan's khoshun, the middle son-the Bayit khoshun, Donduk Tseren got the Ulangom lands [Ocherki, 1883, p. 326].

This story echoes the legend given by E. P. Bakaeva with reference to the field records of Ts. - D. Nominkhanov [Bakaeva, 2013, p. 115]. The brothers moved to the current lands of their nomadism in the 30th year of the reign of Tengeri Tatgugchi (the motto of the Qianlong government, 1736-1795), i.e. in 1766, immediately after the migration of Avji, noyon went to Tengeri Tatgugchi to ask permission to settle on these lands. Consent was obtained, moreover, noyon received the title of qingwang, a salary of 1,500 taels of silver and several lengths of silk fabric [Essays..., 1883, p. 327]. Thus, all the legends more or less closely relate the history of the migration and origin of the Derbet princes. And the rite of sacrifice and incense is intended for the new place of settlement.

Dörböd nutugiyin bsang orošibui:

(л. 1b:) namo Buddha ya: namo dharma ya: namo sangha ya: o ma ni pad me hum: zambu tibiyin nara sara: nayiman čoyijin noγoudtu: takil čulγan örgömüi: γazar delkeyin nayiman bde bya ed: nayiman ayimaq xorin dörbön γazar: glu sabdaq lus xād du takil čulγan örgömüi: dundtu üyileyin burxan gbrijnana: dörbön zügiyin yeke xād: γazar usuni ezed tü takil čulγan ör=gömüi: törö ezen xād tümen oloni süld dü takil Culγan örgömüi: amitan büküni möngköyin amidaral coqcoloqsan: ariun er=deni aršān dalaiyi uslaba: (л. 2a) kigēd ma ni erdeni altan bumba čindamuni bsang: takil čulγan örgömüi: erdeni bükün čoqčoloqsan: zandan modun čimuqtei xarkirā ki=gēd tümen ölzöi seriün zes bumba kökö bsang: takil Culγan örgömüi: oloni jirγal oru=šiγuyin buyan toqtuqsad: xa=muq oloni amidraliyigi γang-γa: bütēljü torkiloq xang=daγayitu bsang takil čulγan örgömüi: tabun xošoun mal=yin kišiq čoqčoloqsan zes ulān toqtoxu yin šil kigēd: sende modun čimeq=tei: saruul amidaral delger=sen: naran toliyin bsang:

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ta=kil čulγan örgömüi: ölzöi buyan čoqčoloqsan atar bayan altan xobi kigēd jirγaliyin (л. 2b) dalai: amitan büküni kišiq: bsang: takil čulγan örgömüi: zalou ideriyin kišiq oro=šiqsan sangsariyin dalai er=deni bumba jibxan bsang takil čulγan örgömüi: engge amidaral čoqčoloqsan aršān dalai kirγas: altan bumba jirγayitu bsang: takil čul=γan örgömüi: xayilčaq modun čimeq tei: nayiman nasurai: nasun jirγal čoqčoloqsan: oloni kišiq buyan unduraqsan: mönggön bumba uliastai Sil kigēd: oi modun burin čoqčoloqsan: kišiq buyan delgereqsen xatun bayan xabčal bsang: takil čulγan ör=gömüi: enggeriyin burin kišiq čoqčo=loqsan altan bumba yolo ar=šān dalai šājuγai bsang: (л. 3a) takil čulγan örgömüi: oloni amidaral čoqčoloq=san erdeniyin čiloun emiyin modun čimeqtei: šoru sub=dan bumba otor kigēd oi burin čimeqtei: ölzöi buyan delgereqsen šiber bsang: takil čulγan ör=gömüi: tasaq uraqmal čimeq-tei: tabun ölzöi bürdüq=sen: bayan öüšiq kigēd nari=yin zandan čimeqtei: nasun jirγal čoqčoloqsan: mösön duulγatu bumba zambuγarba arašan dalayi altan čöqčö bsang: takil čulγan örgömüi: mingγan bulanggiyigi öbörtöi šinggeqsen: arašān dalayi ačitu kigēd oi bürin (л. 3b) zalou zandan čimeqtei: arašān burin eketei: amitan büküni amidarliyin dalayi: bayan mörön bsang: takil čulγan örgömüi: γan bumba bayiram oi burin zalou zandan čimeq=tei: kürbogiyin jibxalang-gi bere dēn xadaγalaqsan: xol=iyin amitani küsekiyigi xong γašun öbögön buural šara bumba yamātu bsang: takil čulγan örgömüi: arašān dalayi öü=req kigēd arslan öül botγon bsang: takil čulγan örgömüi: erdeniyin modun čimeqtei: törgen urasγal xabčal: ami=darliyin eke bulγa tarsang=giyin dalayi: em erdeniyin <...> darxan bökēn kökö (л. 4a) bsang: takil čulγan ör=gömüi: emiyin züiliyin ur=γamal tai: erdeniyin züyil=liyin čiloutai: ariun zan=dan čimeqtei: mönggiyin ar=šān undtai: batu caγān kerem=tei: bātur arslan xuyaqtai: bayan tansaq amidaral čoqčo=loqsan: erdeniyin ölgei olon nour kigēd altan bumba xongjiq xarkirā bsang takil čulγan örgömüi: er=tonči sayixan yēr beye čimeqle=sen: γazariyin süriyigi öbör töi xadγalaqsan: öbögön sa=puusan oroi dan šütüqsün: γan ulān xayirxan kigēd xotolo olon ya kišiq buyan čoqčo=luqsan: xaliun bulaq bsang (4b) batu arslang xuyaq tai: čindamuni erdeni čimeqtei: altan xu=yaq longxo lin xan bsang takil čulγan örgömüi: zobson bükün jirγaji: sanaqsan bükün bütüji: amin nasun oru ündü=sün adal mal ali bükün: nomiyin yosōr bütükü boltuγai:: : :: sarva ma ka la om sayin amuγuulang boltuγai::::: om ma ni pad me hum:: xobad sumiyin cendiyin rabgiliyin todo yeke ēce ta: byonpa rdo rje bičibe modun γaxai jil::

Translation

INCENSE TO DERBET NUTUK

(l. 1b): "I take refuge in the Buddha, I take refuge in the dharma 11 (teaching), I take refuge in the sangha 12. Om mani padme hum. I sacrifice to the Sun and Moon of Dzambutib 13 and eight choijin 14. I sacrifice to the eight best on earth, eight aimags and 24 lands, spirits of water and mountains. I offer a sacrifice to Srijnana Buddha 15, [creator] of the middle Way (lit. acts), to the great khans of the four sides, masters of water and earth. I offer a sacrifice to the sovereigns of the khans-the rulers, the folk spirits. I offer sacrifice and incense to the ocean of Usuva, which is rich and sustains the eternal life of all living beings, 16 the ocean of pure precious arshan,

Dharma 11 - the teachings of the Buddha.

Sangha 12 is a monastic community.

13 Dzambutib (Jambudvipa) - the name of one of the continents of the universe.

Choijins 14 (skt. dharmapala, mong. sahius) - guardians of the doctrine, a category of formidable deities.

15 Srijnana (Dipankara) is the name of the Buddhist thinker Atisha (982-1054). In his work " The Lamp of the Path to Holiness "(skt. Bodhipāhapatra dīpam; tib. byan chub lam gyi sgron me; mong. bodi mör-ün jula) developed the doctrine of three ways of "spiritual evolution of a person (the vow of individual liberation, or hinayana; the vow of a bodhisattva, or mahayana; the vow of a Tantric, or vajrayana)" [Dylykova, 1986, p. 16]. Depending on one's intellectual development, one can follow any of these paths.

16 Living beings - tengriyas, asuras, humans, birits, animals, inhabitants of hell.

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[woe to] Chindamani, the precious golden vessel [in which the prayers of] mani are kept (l. 2a). I offer sacrifice and incense to [Mount] Harhiraa, decorated with sandalwood trees and filled with jewels, [mountain range] Hehe, a copper vessel [decorated] with thousands of patterns. I offer sacrifice and incense to the Torhilog and Khandagaity rivers, which provide happiness and benefit to many. I offer a sacrifice and incense to the mountain ridge Togtoh [un] Shil, [painted] in copper-red [colors], [on which] five types of livestock are safely kept, and [the area] Naran Toli, full of bright life, decorated with sandalwood trees. I offer a sacrifice and [perform] the rite of incense to the rich, untouched and well-being [area] of the Altan Gobi and the ocean of happiness (l. 2b). I offer a sacrifice and [perform] the rite of incense to the precious vessel [river] Zavhan, the ocean of the universe where young people live happily. I offer sacrifice and incense to Arshan, the sea of Hyargis, the golden vessel of Chirgait, in which serene life is concentrated. I offer a sacrifice and incense to the mountain range of Uliastai [Shil], a silver vessel from which the happiness and prosperity of many [people] flows with an inexhaustible spring, decorated with young branches of trees, eight nasurayas (?), a rich gorge, completely covered with forest, [from which people's] prosperity flows. I offer sacrifice and incense to the sea-arshan Shaazgai and the golden vessel [Mount] Elyn [Shil], in which serene happiness and well-being are concentrated (l.3a). I offer a sacrifice and [perform] the rite of incense [to the river] Shiver, which contains the life of many [people], decorated with healing trees, precious stones, forests and pastures, like a pearl vessel that spreads happiness and prosperity. I offer a sacrifice and [perform] the rite of incense to [Lake] Bayan, filled with five patterns of ulzias17, the sea-arshan, the vessel-glacier Tsambagarav and Altan tsogts, decorated with elegant sandalwood [trees], [from which] happiness and joy of life emanate. I offer sacrifice and incense to the sea-arshan Achit (l.3b), which feeds itself with thousands of springs, the Bayan River, decorated with young sandalwood trees, the mother of all arshans, the ocean of life of all living beings. I offer sacrifice and incense to the steel vessel [mountain range] Bayram, decorated with young sandalwood trees, [mountain range] Yamaat, like a yellow vessel and a gray-haired old man, who preserves the greatness of the universe and fulfills the desires of living beings. I offer sacrifice and incense to [Lake] Uureg, the ocean of Arshan, and the mountain lion Botgon. I offer a sacrifice and [perform] the rite of incense to the fleeting [river] Turgen, [mountain] Havtsal, the fountain of life, like the ocean of agriculture, (l. 4a) the sacred [mountain] Huh huv. I offer and burn a precious cradle to Olon nuur, which is rich in medicinal plants, various kinds of precious stones, silver arshans, with strong and reliable fortresses and with the armor of a brave lion, and a golden vessel [mountain] Hontsog Harhira. [Offering a sacrifice] and [performing] the rite of incense (l. 4b) [woe] Ulan Khairkhan, which embodies the beauty of the universe and preserves the greatness of the mother earth and honors the patron saint Tsagan ubugun on its peak, 18 and Haliun bulag, from which prosperity comes to all [people]. I offer a sacrifice and incense ceremony to the golden armor of Lonho Linhan, decorated with the chindamani jewel and with the armor of a brave lion. According to the law of the Teaching, let [everything] be fulfilled, everything that has been suffered will become happiness, everything that has been planned will be fulfilled, and all the cattle will become happy. the basis of life. Sarva manga lam. May all be filled with prosperity. Om mani padme hum.

Ulziy 17 (infinite knot) - a pattern that symbolizes happiness, well-being and longevity. In Buddhism, it is one of the eight Buddhist sacrifices, meaning an endless cycle of rebirth.

18 The White Elder.

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I translated Bonpo Dorji [in the year] of the pig tree (2007) from the original in clear script, which belonged to Tsendiin Ravsal, a resident of Somon Khovd of the Ubusunur aimag, into modern Mongolian (Cyrillic)."

* * *

The manuscript contains the text of worship of the" host spirits "or" patron spirits " of nomads and lists the main sacred centers of these territories: mountains, lakes, and rivers. As can be seen from the text of the manuscript, Buddhist themes are organically interwoven into the outline of the text. Thus, the opening lines of the manuscript reproduce the beginning of the prayer "Itegel", the significance of which for Buddhists lies in the acceptance of the" three jewels " - the Buddha, Dharma and Sangha - and is equated with their perception of the Buddhist faith. As a rule, it is pronounced when ordaining a monk, as well as when accepting Buddhist teachings by lay people. It is also significant to refer to Srijnana (Dipankara), a famous Indian educator, scholar Atisha, his treatise "Root stanzas on the Middle", which may indicate the level of education of the compiler or author of this text.

Since arriving at the new settlement site, the territory of the modern Ubsunur aimag has gradually become the native nomad of the Derbets, who perceive it as their homeland. In the culture of the Mongolian peoples, the homeland and native nomads are associated with the image of the ancestral land of their ancestors, while such distinctive features as fertile mountains, vast steppes, and numerous springs are noted - symbols "with deep, emotional overtones" [Sodnompilova, 2007, p.133]. Researchers of the concept of" homeland " give a set of all the meanings of this concept based on ethnographic, folklore, linguoculturological and other materials [Sodnompilova, 2007; Sodnompilova, 2011; Bakaeva, 2011; Bakaeva, 2013; Tyukhteneva, 2009, etc.]. As you know, after the revolution in Mongolia (1924), an administrative reform was carried out. The territory of the current Kobdo and Ubsunur aimags belonged to the kaimak, which was called Chandmanuulyn aimag (1925-1931) with Ulang as its center. В аймак Баянчандмань, названный по горе Чандмань близ Улангома, входили восемь хошунов, которые были поименованы по названиям гор: Тугсбуянтуулын хошуу, Баянчандмань уулын хошуу, Баянмандал уулын хошуу, Ханбаатар уулын хошуу, Цамбагарав уулын хошуу, Хухуй уулын хошуу, Алтай хан уулын хошуу, Наранхайрхан. Thus, under the People's Government, when naming new administrative divisions, significant sacred centers of each territory were taken into account.

And in the text under consideration, the ancestral mountains act as ethnic markers of the territory. The above text of the manuscript speaks of incense to the Altai peaks, including the Khankhukhi mountain range, the Togtokhyn Shil ridge, the Turgen, Yargayt, Tolbon Mountains, and others. According to informants, the Altai mountains have one owner, and its spurs, ridges - their spirits (savdag, shivdeg, naidag), and the spirits, as a rule, are formidable (khatuu, lit. "firm") - they are cajoled, sacrifices are made to them. It was the mountain that "was considered as a symbol of tribal nomads" (Zhukovskaya, 1988, p. 27). Similar ideas are typical for the traditional culture of the Altai people: "our land and water are a small homeland..., "recognition", "legitimation" of the spirit of mi to the owners and locality of the individual... determines his happy life in this territory" [Tyukhteneva, 2009, p. 2]. Thus, the appeal to the "host spirits", headed by a single deity-the master of the entire Altai, is dictated by the archaic beliefs of the Oirat peoples, according to which the worship of local spirits is of great importance for the life of the ethnic group.

Bright epithets attached to the names of native nomads are most expressively represented in the folklore of the Mongolian peoples: "joyful, beautiful homeland", "beautiful side", " great..., happy..., all-joyful..., abundant..."[Vladimirtsov, 2003(2), p. 369, 377, 517]; natural objects are praised or, as it is called

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their Buryat researcher M. M. Sodnompilova, "landscape-forming components of space" - "mountain, tree, water source" [Sodnompilova, 2011, p. 13]. All these components are endowed with sacred symbols in folk culture, and in traditional representations, the patron spirits of tribal nomads are assigned the function of helping and assisting in all the affairs of local residents in different periods of their lives. In the epic tales of the Kalmyks, the mountain, which symbolizes the nomadic territory, and water (river, lake, sea-ocean) are represented by the motherland, the state [Bakaeva, 2003, p. 206]. The heroic epic "Bum-Erdeni" describes the "beautiful homeland" as follows::

"The fifty-headed hidden Khangai rises, which grew up at once without ramps; the piled-up Altai Mountains rise, which grew up all together without passageways; seventy deaf and white cliffs rise, ...fifty hills with snow ridges turn white, eighty cliffs with ice buttocks rise... Here is a joyful, beautiful motherland! Ten great, healing waters-seas-gently sway, ten thousand transparent lakes-ponds turn white in circles, a hundred large rivers flow, spinning...; hundreds of thousands of broken springs merge, boiling and foaming; ...flowing, flowing, springs, curative from all diseases. These are the blessed waters... Aloes and cypresses grew together, and there was, they say, no name or number for other beautiful trees. Steppe sagebrush and feather grass grew together, and in the rich, beautiful grass there was, they say, no empty space at all" [Vladimirtsov, 2003(2), p. 369].

The theme of tribal nomads, native lands, revealed in folklore, in ritual semantics is connected with the system of ethnic markers of culture. For the Derbets of Mongolia, such symbols of the ethnic group and its ethnic groups are the names of genera, features of material culture (including the national costume, including a special yuuden headdress), ancestral mountains and structures of ovoo19, "land-water" and other components of culture. The theme of the motherland can be traced not only in folklore, but also, as shown by the materials collected during the field expedition, and in Buddhist old-written monuments. A characteristic feature of such texts is the mention of specific toponyms and" host spirits " of the area in order to appease them and offer sacrifices to them through incense.

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Ovoo 19 ("pile, pile, mound") - cult places of worship of local spirits, the owners of this area. They are located on mountain tops, mountain passes, lakes, rivers, and springs.

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Grumm-Grzhimailo G. E. Description of a trip to Western China. Vol. III. Around Kuku Nor, through Nan Shan, Bei Shan and along the Eastern Tien Shan back to the homeland. St. Petersburg: Printing House of V. F. Kirshbaum, 1907. 531 p.

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