UDC 947.084:39(571.53) © E.M. Tsydenov

TO SOME RITES IN MODERN BURYAT SHAMANISM

(The work was supported by the Basic Research Program of the Presidium of the Russian Academy of Sciences No. 33.3 “Traditions and Innovations in History and Culture”, project No. 01201253168)

The article discusses some rituals in modern Buryat shamanism.

Key words: Buryats, shamanism, blacksmith cult, healing.

E.M. Tsydenov ON THE SOME RITES IN THE MODERN BURYAT SHAMANISM

The paper is devoted to some rites in the modern buryat shamanism. Key words: buryats, shamanism, smith's cult, healing.

One of the distinctive features of the sociocultural space of the city of Ulan-Ude has been the frequent appeal of citizens to Buddhist lamas and shamans in difficult life situations. The growing role of shamanism in the spiritual life of the Buryat population of the city has led to the revival of many shamanic practices that were almost completely lost during the Soviet period. One of the initiative groups for the revival and development of Buryat shamanism is the local religious organization of shamans “Tengeri” in Ulan-Ude, created in 2003 by B.Zh. Tsyrendorzhiev. In this article we will try to give a description and analysis of some of the practices of shamanism that were carried out by the Tengeri shamans in 2009 in the vicinity of Ulan-Ude.

Worship of blacksmith deities. The blacksmith cult plays a very important role in Buryat shamanism. It dates back to archaic times, when iron and metal tools were extremely important in society. There is no exact data on the time of the emergence of this cult, but at least it is obvious that it already existed by the period of iron mining and processing [Abaeva, 1987, p. 3].

Currently, the blacksmith cult has lost its original practical purpose and is associated with the veneration of the ancestors of the blacksmith families. Blacksmithing - Darkhanism - is considered in Buryat shamanism not only as a craft, such as metal forging, embossing, wood carving, but in a broader sense, in relation to any branch of changing the material world. Darkhans, they are also painters and sculptors, that is, creative people, as the Buryats say: uranium zones are skillful people. They say about people who have blacksmith ancestors: darkhan ug-tai - blacksmith family. Actually, in every family the Buryats had ancestors in the past - blacksmiths,

in some ways they are more skilled, and in others less so.

Blacksmith deities - darkhan tengeri - occupy a somewhat separate position in the shamanic pantheon of deities; these deities are not part of the 99 tengeri and do not depend on any other deities, but like everyone else, they are subordinate to the supreme creator god. Blacksmith deities are located in the northwestern side of the sky. They are considered very strong and severe, the punishment of these deities occurs immediately and the instruments of punishment are, first of all, iron objects. It is believed that blacksmith ancestors can punish their descendants with car accidents or such accidents when some parts of the body are damaged by iron objects [Tsydypov V.D.].

Currently, shamans associate the veneration of blacksmith deities, first of all, with the cult of blacksmith ancestors and recommend that they be treated with special veneration by those people, mostly male, who are engaged in activities in one way or another related to the craft: construction, mechanical engineering, etc. is dealing with iron.

The worship of blacksmith deities occurs in different ways. The simplest is the offering - sergem (libation of sacrificial drinks), mainly archi - vodka, also milk, tea and white food. A more complex worship is zula takhil (worship in which an altar is prepared with offerings: whitened tea, white food, vodka, milk, zula lamps, hadak, silk, shirt and others), which is carried out with the invitation of a shaman or shaman-blacksmith.

The greatest worship is the dar-hanai XYnde (blacksmith veneration), in which

Along with the altar, they offer zula tahil trees and a sacrificial ram. At this ritual, a red-colored goat (peterlehe) can also be dedicated to the blacksmith deities.

Blacksmith-shamans (darhan-bvvnYYd) are considered the most powerful among shamans, since they are patronized by blacksmith deities, who are believed to have enormous magical power. They receive this power from the fire in which they forge iron, and fire, according to shamanic beliefs, has a cleansing power. In blacksmith rituals, shaman blacksmiths heat iron and forge it for ritual purposes. Shamanic tradition believes that blacksmiths can drive away evil spirits and heal diseases. Blacksmiths are thus prescribed the ability to heal and cleanse from negative influences [Tsydypov V.D.].

Honoring the masters of fire. The veneration of fire is primarily associated with the veneration of the hearth, and only then, in general, fire as an element. To worship the hearth, a fire is lit in the home (in modern conditions, usually in a stove). There are simple daily offerings of first-fruit food to the owner of the hearth; anyone can make them. There is also a more complex ritual of honoring the owner of the hearth with the invitation of a shaman. It is arranged in the event that it is necessary to revive (awaken) the hearth in a new house, or to revive a forgotten (extinct) hearth, or to cleanse an already existing desecrated hearth. For the ritual, zula takhil is prepared (worship in which an altar is prepared with offerings: whitened tea, white food, vodka, milk, zula lamps, hadak, silk, shirt). The shaman puts on his attributes and calls on spirits and deities, and also calls on the owner of the fire himself and his wife - Sahyaadai buural baabai Zayadai khatan ezhy. Ghee, lamb brisket, lamb internal fat and white food are offered to the fire; vodka and first-fruit tea and milk are also offered. The shaman asks the owner of the hearth of happiness and family well-being in the house, and protection of the residents of this house.

Fire is considered a pure substance and many prohibitions are associated with it. Thus, it is prohibited to burn garbage in a fire, extinguish it with water, touch it with sharp objects, and generally treat it disrespectfully. Shamans believe that anyone who violates the purity of the fire may become ill because of this. Shamans call the owner of fire at every prayer service, asking him for strength, prosperity and good luck in business.

Honoring the owners of water. In modern Buryat shamanism, one of the spirits influencing people's lives is considered to be the masters of water and the underworld - lusad (from the word lus-snakes, water nagas). They occupy the space of the lower world, everything that is below the surface of the earth: water and the entire space of the underworld right up to the kingdom of Erlig Khan. As the shamans say, they are blind and mute, but have a well-developed sense of smell and hearing. Lusad spirits are revered primarily because they are the givers of earthly blessings and health. The full flow and richness of rivers, reservoirs and springs, the productivity of land, and as a result the condition of livestock and agricultural crops depend on them. They are also in charge of underground mineral deposits.

The word lusad is of Tibetan origin (Tib. Lu - snake) and penetrated to the Mongols and Buryats with the advent of Buddhism. Western Buryats, who did not experience the influence of Buddhism, called the owners of the waters uhan khat (khans of the waters) [Khangalov, 1958, p. 114-121]. Lusad is the general name for the masters of the waters and the underworld. The owners of individual rivers, lakes and springs are personified and have their own names. In general, water as an element is considered a pure substance, violating the purity of which is a sin. The master spirits of rivers, lakes, healing springs - arshans, and in general any sources of water and reservoirs, including wells, are capable of punishing a person with diseases due to disrespectful attitude towards them. Diseases sent by Lusad primarily affect the genitourinary system and skin in humans. In their rituals, shamans donate to them their share of offerings and call them as assistants in the performance of certain religious rituals.

In our time, the following types of sacrifices are offered to worship the spirits of the waters and the underworld. The simplest offering is to donate nine jewels to him - yuhen erdeni1. The jewelry is placed inside a piece of dough and thrown into the water, while the person making the offering says words of prayer to the spirits of the water.

There is also a large ritual of honoring the spirits of the waters - lusad tahil or lusadai hunde. For this ritual, a rectangular, about 50x60 cm in size, flat board or fiberboard is prepared, 9 x 9, 81 holes are made in it, and eighty-one twigs of burgahan will be stuck into them. Each twig is decorated with one blue and white semelge stitch. Nine species of aquatic creatures are placed below: fish, frogs,

shells, turtles, lizards, snails, shells, crayfish, starfish, snakes, molded from unleavened dough, nine pieces each, and placed in nine rows, nine in a row. Also, nine lamps - zula - are molded from the dough, and they are placed on the free space of the board. A blue hadag is spread on the free side of the board, and nine jewels and pieces of brocade are placed on it. From above, the entire installation is wrapped in red, gold and silver threads. For the ritual it is also necessary to cover the zula takhil. It is accompanied by the invocation of all the spirits with the help of which the shaman conveys the sacrifice (spirits of ancestors, thirteen hats, burkhan sagaan garbal), and the invocation of the lusadas themselves. The offering on the board is revived with water from three sources. The ritual is usually carried out near the water and when it is completed, the offering is lowered into the water or burned on the river bank. If the ritual is not carried out near water, then it is burned towards the reservoir, having previously poured water from three sources onto the ground where the offering will be burned. Also from this water they make, through the recitation of prayers, lusadai arshan (healing elixir of the spirits of the waters), which supposedly heals diseases sent by the spirits of the waters. The purpose of the ritual is to ask for the protection of the spirits of the waters and to appease them.

Honoring the owners of the area. The owners of the area occupy one of the most important places in the sacred space of Asian peoples. Their places of worship are numerous in ethnic Buryatia and Central Asia - oboos, bari-sans, passes - dabans2, since they inhabit the middle world and are directly adjacent to people. Some and a few of them are of celestial origin, but the vast majority are earthly. In the hierarchy of the shamanic pantheon, they occupy the lowest position along with the luses - the masters of water. Below them there are only small spirits of the lower order: booholdoy, shudher, ada and others. The earthly life of people and the availability of earthly, material goods depend on their favor. As is known, there are local and territorial masters of the area.

Rituals aimed at honoring the owners of the area are more in the nature of appeasement than veneration. But, as shamans say, it is also necessary to pay tribute to the earthly masters due to the fact that they are in close proximity to us, and their influence on people’s lives is great. Offerings are made to the owners of the area mainly when seeking patronage to solve worldly problems, such as: agricultural activities,

trade, travel, issues related to other activities on earth, etc. Nowadays, rituals of honoring the local owners of the area among the Buryats are performed mainly by lamas; only in rare cases are shamans who undertake such rituals either in their homeland or at tribal places of worship of national worship.

In everyday rituals, during rituals such as zula takhil, shamans sacrifice a special bowl with offerings to the spirits of the area: serzhem sagaan tabag or oboo uulyn urgel. White food (sagaan edeen) is placed in this offering bowl and sacrificial drinks are poured: whitened tea, vodka and milk. This bowl is located a short distance from the bowls with the main offerings sacrificed to the heavenly gods. At the Zula Tahil ritual there may be several such bowls. One is intended for the owners of the area where the ceremony is being held. Another bowl is for the owners of the area of ​​the shaman’s homeland. And the third - for the owners of the area of ​​​​the homeland of the person for whom the ritual is being done.

Shamans say that our world is divided into three parts: the top is the sky, the middle is the earth and the bottom is the underworld. And each part has its own rules and laws that practically cannot be circumvented. Thus, when sending a victim up to heaven, we cannot ignore the earthly spirits, since the victim cannot immediately get to heaven, but only gradually passes through all levels. And the earthly spirits convey the sacrifices of people to the heavenly spirits.

Healing rituals. Speaking about healing rituals, we mean the healing practice of shamans in Ulan-Ude, aimed at the physical healing of the client. In this case we are not talking about spiritual healing. In their healing practice, shamans use a variety of methods: manual therapy, herbal medicine, bloodletting, etc. Such treatment does not require shaman rituals; in fact, it can be carried out not by shamans, but simply by people who have a special gift of healing. Here we would like to highlight two traditional shamanic (folk) healing methods that are still practiced by modern shamans in the city. These are: wrapping with a ram (honeor oreoho) and shaking the earth (gazaraar dolbooho) [Dorzhiev O.D.].

Wrapping with a ram, or rather with its internal organs, is carried out for various diseases and disorders of the internal organs of a person. For a person of European culture, this procedure may seem barbaric and unpleasant, but for a descendant it will represent

of nomadic civilization is completely acceptable and absolutely normal. Shamans attribute miraculous properties to this procedure and envelop it in an aura of mysticism. We have heard numerous stories from people about miraculous healing using this method. The most impressive was the case of a woman being cured of a cancerous tumor immediately after the session. As a result, this method continues to be popular.

Its essence is as follows. For the procedure, a ram is chosen, for a male patient - a male, for a female - a female. The individual chosen is strong and always healthy. In the room where the procedure will be performed, a bed with a blanket is prepared for the patient. Before the action begins, the patient is placed in this place and waits for the session to begin. At this time, the healer (shaman) and his assistants (if there are any) begin to slaughter the ram (traditionally through the peritoneum). Cutting up a carcass occurs very quickly because the animal's organs must be warm when they are placed on the patient's body. This is one of the most important points of this procedure. When placing the animal’s organs, the patient’s diseases are taken into account, the organs are arranged in a similar manner: heart to heart, lungs to lungs, and so on. Having laid out all the organs, the person is tightly wrapped in a blanket. Wrapped in this way, he lies for approximately one hour (time varies individually). During this time, a healer (shaman) approaches him several times and performs various actions. He occasionally pokes pegs into the ram's organs, such as the stomach or rumen. He gives him freshly brewed lamb broth and puts heated wheat flour on the patient’s body. After a certain time, all organs are removed and placed in a separate bag. After some time, the bag with the entrails is buried in the ground in a certain direction.

The shaman who performed this procedure explained what its essence was. The organs of a healthy and strong animal, in this case a ram, absorb the diseases of the organs of a sick patient and at the same time, apparently, feed them into a healthy body. The shaman also said that after this procedure a person needs to be very careful about his health. Under no circumstances should you cool down; a certain amount of cooling time is necessary.

follow a diet. If these prohibitions are violated, this treatment may cause harm instead of benefit. He also said that this is a very delicate procedure, and with the slightest mistake it can lose its healing effect. It can be carried out no more than once in a certain period and no more than several times in a lifetime.

Earth shaking (gazaraar dorbooho) is a specific technique for restoring the function of the human brain. We were able to see this procedure, just like the previous one, in the city of Ulan-Ude itself.

One man came to the shaman for help. He complained of dizziness and poor sleep. As it turned out later, six months earlier he suffered a fire in his house. As a result of the fire, he inhaled carbon monoxide, after which his brain activity was impaired. He suffered from headaches and dizziness, and his memory function was impaired. The shaman, having felt his pulse, recommended that he conduct a session of shaking the earth.

On the ground where they were going to perform the ritual, the shaman's assistants dug a small hole for the patient's head. They put a rag there, and then the patient himself lay down on the ground and put his head with the back of his head in the hole. The shaman's assistant compacted the earth around the patient's head so that it rested closely against his head. The shaman then measured the man's pulse, first on one hand and then on the other. The assistant brought a small log about one and a half meters in size with attached handles. The shaman told his assistant to hit the ground on the left side of his head a certain number of times. Then he took the patient's pulse again. He told me to hit him on the right side a number of times. I took my pulse again. He told me to hit him from above the head so many times. And then he repeated a series of blows several times from different directions until the patient’s pulse returned, in his opinion, to normal.

After the procedure, we turned to the shaman with a request to explain to us the essence of this technique. In a certain sequence, shaking the earth, he said, is capable of healing the impaired functions of the human brain with its vibration. According to him, it has a beneficial effect on cerebral circulation and restores memory function. To the question: “How exactly does it affect the brain? - he replied - Well, definitely through vibration." He then explained that in a healthy person the pulse in both arms should be identical.

chen. And it is by the pulse that he is guided when using this technique.

Rituals related to the soul. In the worldview of the Buryats and other peoples of Central Asia and Siberia, the soul is one of the most important categories. In Buryat shamanism, it is believed that every person has a soul, but it tends to leave the human body for some reason. If this happens, it is believed that the person may become ill or even die. There is a list of rituals related to the human soul. Firstly: this is a rite of summoning the soul, secondly, a rite of ransoming the soul or exchanging lives, and thirdly, a rite of departure of the soul of the deceased.

Summoning the soul. In some life situations, a person’s soul can fly out (get lost or leave). This can happen in situations such as fear, emotional distress, stress, severe pain or illness itself. The absence of a soul for a long time can lead to serious illness and death. To return the soul, a simple special ritual is performed, since it does not require the erection of an altar and the use of a large number of shamanic attributes. Only an offering is prepared for him in the form of drinks: whitened tea, vodka, milk and sacrificial food, as well as a red thread and the favorite food of the person for whom the session is being performed. The shaman calls on his patron spirits, asks them to find the soul of the patient and return it. He burns the ritual herb and invites the spirits to descend upon the offerings. Before starting the ritual, he ties one end of the thread onto the patient’s right ring finger, and the other end onto his own. The thread here plays the role of a connecting link between the shaman and the person. The shaman calls upon the spirits and wonders where the lost soul is. He then prays to the spirits to find the soul and return it. When the soul approaches, the shaman begins to persuade it to return, if necessary. Invites her to return to her body and taste her favorite food, take possession of the abandoned body and continue to live.

A rite of ransoming a soul or exchanging lives. In shamanic mythology, there is such a character as Erlig Nomin Khaan, he is the ruler of the underworld and the manager of the souls of dead people (akin to the god Hades in ancient Greek mythology). When a person is seriously ill for a long time, they believe that Erlig Haan took his soul to himself. In this case, they arrange a ritual of exchange of lives - Ami nananay an-daldaan. Its essence is to ransom the soul of the patient. As a ransom they present fi-

a dough man gurka and other offerings: pieces of brocade, nine jewels, pieces of satin ribbons, a dough lamp, sacrificial drinks and food. They cover the altar: zula tahil, and to the right of it they place a box with offerings for Erlig Khan. The shaman puts on his attributes, calls on the deities and indicates the purpose of the ritual. He asks his patron deities to bring the victim to the gates of Erlig Khan and ransom the soul of the patient. The patient himself is dressed in dirty, torn clothes and smeared with soot. The meaning of this is that the little man redeems the soul of the patient from the dough. The shaman, kamlaya, says: “Why do you need such a dirty and ugly person? Better take this clean, white and well-fed one instead!” The shaman then introduces the ongon spirit of one of his ancestors into his body. He gets acquainted with the patient and indicates how to carry out the sending of the man from the dough and other victims. A rope woven from white and black yarn is tied to the patient’s hand and to the figurine’s neck. During the departure, the ongon spirit cuts it with a miniature saber, which is among the shaman’s attributes. This rope appears here as a symbol of the unity of opposites: white-

black, life-death, and its ritual cutting symbolizes the separation of life from death or the postponement of the latter. After leaving, he says how many more years of life he bargained with Erlig Khan and how a person should continue to live so that nothing bad happens.

Currently, all rituals associated with burial among the Buryats are performed by Buddhist lamas. Shamans perform only burial rituals for dead shamans. Only in rare cases do they perform burial ceremonies for people. According to shamanic beliefs, a person’s soul must be reborn after death. But there are times when for some reason she cannot do this. This is mainly due to the fact that something is holding him back in this world and preventing him from finding his next rebirth. It can be hindered by a strong attachment to someone close to him or resentment towards someone, or attachment to some unfinished business, things or something else. The worst thing is considered to be if the soul of the deceased haunts its living relatives. The person who is haunted by the soul of the deceased begins to feel unwell (he has bad dreams, his mental state may change). If this happens, the shamans perform the ritual uhehen XYney hanaal tahalkha (to free (tear off) the consciousness of a deceased person). The meaning of this ritual is to help the soul of the deceased

find the next rebirth and separate the consciousness of his living relatives from the soul of the dead. For the ritual, an altar of zula takhil is prepared, offerings special for this occasion: pieces of brocade, nine jewels, pieces of satin ribbons, fried pieces of lamb, sacrificial food, drinks. Also, to identify the presence of the soul of the dead, a saucer with ashes is prepared (sometimes traces appear on it during the ritual). And for a kind of persuasion of the soul of the deceased, they prepare the thinnest dry blade of grass, stuck into something, for example, into a piece of bread. Having started the ritual, the shaman first calls on all deities and spirits, for this he uses his attributes: a tambourine, etc. He then calls upon the soul of the deceased person. When the shaman feels her presence, during the process of ritual he begins a dialogue with her, trying to make her understand that she has died, is stuck in this world and cannot find the next rebirth. He tells her that she should take pity, stop persecuting her loved ones and let them continue to live in peace. The offerings described above are placed inside a box with a low side (so that they can all be burned at once and quickly). After a session of communication with the soul, the shaman introduces the spirit of his ancestor into his body so that he sends offerings and a request to the gates of Erlik Khan. When the spirit enters, it is persuaded to assist in this enterprise and indicate the place where the offerings will be burned and other nuances of this situation. Then someone takes away the offerings and burns them, while returning, turning against the movement of the sun (this is explained by the fact that it is believed that if you turn against the sun, then negative energy will not stick to the burner). Also, the person performing these actions must have long sleeves and a head-

dress, fasten all the buttons and zip up the pockets (it is believed that negative energy penetrates into open places in clothes).

In conclusion, we note that the described practices carried out by the “Tengeri” shamans follow the preserved tradition of the Agin Buryats, thanks to a native of Aga, the founder of “Tengeri” B.Zh. Tsyrendorzhiev. There is no doubt, however, that the rituals themselves, as well as Buryat shamanism as a whole, underwent a significant transformation associated with global changes in society that occurred over the course of a century. We can say that urban shamanism, having lost its ethno-local features, has become the common cultural property of all Buryats, regardless of their local affiliation. We can say that urban shamanism and its rituals are gradually becoming a religion that unites all Buryats without exception, and in this capacity they pose a serious challenge to Buddhism.

1 Nine jewels: gold, silver, coral, pearls, turquoise, lapis lazuli, mother-of-pearl, copper, steel.

2 Religious places associated with the veneration of the owners of the area.

Literature

1. Abaeva L.L. Blacksmith cult among Mongol-speaking peoples. V International Congress of Mongolian Studies (Ulaanbaatar, September 1987), reports of the Soviet delegation: archeology, culture, ethnography, philology. M. - Nauka, 1987. P. 3.

2. Khangalov M.N. Collected works. T. 1. -Ulan-Ude, 1958. P. 114-121.

Tsydenov Enkhe Munkoevich, graduate student of the Institute of Mongolian, Buddhist and Tibetan Studies SB RAS, Ulan-Ude 670045, e-mail: [email protected]

Tsydenov Enkhe Munkoevich, postgraduate student of the Institute of Mongolian, Buddhist and Tibetan Studies, Siberian Branch of the Russian Academy of Sciences, Ulan-Ude. 670045, e-mail: [email protected]

Photo by Alexander Garmaev

In the summer, residents of all ethnic Buryatia go out for mass rituals of worshiping the spirits of the area. Buddhists call them “oboo tahiha”, shamanists call them “tailgan”. But many, taking part in these rituals, do not understand why we are performing this or that action. But in terms of content, this is the second summer holiday of the Buryat people

What is the purpose of this ritual? What significance does it have in our lives? How to properly prepare for it, how to dress? What needs to be done on OOO, and what absolutely cannot be done? Our new series of articles will help you find out all this.

Let's start with the basics - how to prepare and how these rituals differ between Buddhists and shamanists.

Ooo from a llama's point of view

The word "oboo" is translated as "mountain", "hill". This is the habitat of the most powerful and influential spirit of the surrounding places. From time immemorial they have been revered by local residents, knowing that there are certain places where people are closest to nature, to mountains, to valleys, to rivers and lakes. Such lands have their owners - sabdaks (sabdaguud).

Sabdaki are the same living beings (spirits) with their minuses and pluses; those who have not acquired human birth can also be reborn as them. Therefore, sabdaks are divided into simple and sublime (those who have reached the level of arya). Shamanists often call these spirits “ezhins or ezens.”

Near each village there is its own oboo, usually it is located on a hill and is marked by a specially erected stupa. On the day appointed, according to the lunar calendar, local residents gather near the oboo and call the lama to perform the ceremony. Also, all those who were born in a given area, but live in another village or city, come to the oboo. The main purpose of the ritual is to present treats to the owners of the area, to ask that the summer turn out well, that there is no drought, that it rains. The lama reads a set of prayers, usually starting with a prayer to cleanse the area of ​​the negative energy accumulated over the year. People hang the “hiy morins” they brought with them on special poles, on which they write the names of their relatives.

Along with oboo tahiha, the “Lusud tahiha” ritual is performed,” explains the rector of the Buddhist University, Dimbryl-bagsha. – This is an offering to the owners of water, the ritual is performed near rivers, lakes and streams. Again, each village has its own specific place where this ritual of offering to the nagas (owners of water) is performed.

For the spirits to understand, it is better to say a prayer to the owners of the area and water in their language, i.e. Sanskrit, Buryat, Mongolian languages.

Don't ask the spirits for too much

As the lamas note, one should not ask too much from the owners of the area.

People often make wishes, ask for cures for illnesses or some great desires,” said Dymbryl Lama. - Unfortunately, the owners of the area are not able to satisfy the requests, among them there are many samsaric beings, that is, those who are in the wheel of samsara, therefore, when making offerings to them, you should not ask them for everything.

The owners of the area tend to solve more everyday problems: so that there is no misfortune on the way, so that everything is fine at home, so that there are no severe natural disasters such as floods, droughts.

Tailgan from the point of view of shamans

The word "tailgan" (tahil) comes from the ancient common Mongolian form "tahikhu", which turned into "taikha", which means "honoring" the gods. Typically, tailgans were located on the tops of mountains, from where a wide view of the uluses located at the foot opened. After all, the owner of the area usually lives where he can view his possessions. Sometimes tailgans were held at the foot of a mountain, on the banks of a river or lake; each tailgan had its own permanent, picturesque location.

Open heaven's gates

One of the largest tailgans is the “Opening of the Heavenly Gates” ritual. It is usually held in the last days of May. As the shamans say, it must be held at a certain time, which can be recognized by natural signs: flowering has begun, the cuckoo has crowed, the trees have blossomed, the grass has turned green - all these signs of summer indicate that it is time to open the heavenly gates. To do this, shamans gather at the appointed time (about 50 people this year) and perform rituals. The main goal is to ask the deities - 13 Khats, or, as they are commonly called, Northern Noyons - for well-being, prosperity, peace and tranquility. For the ritual, a 2-3 year old black ram is specifically sought, and must be castrated. It is slaughtered, the meat is boiled in a common cauldron, and the most valuable part, the head (“toole”), is used as offerings to the deities.

Planting a birch grove

In addition, shamans plant a “birch grove”. These are young birch trees of a certain number dug at the site of offerings - 3, 12 or 14. They are decorated with white and blue (symbolizing “silver”), red and yellow (“gold”) ties, and a hadak (usually blue) is tied at a distance of an elbow from the top. . In addition, the first birch is called “ur” - it is decorated with three nests made of wool, each of which contains three “golden” eggs. Images of animals are cut out of fabric - squirrel, guran, hare. The symbols of the sun and moon, also suspended on a birch tree, are connected by images of nine girls, also carved from fabric. In addition, birch trees are decorated with silk. Lamps are made from dough. All this is done so that the summoned deities and spirits come and enjoy the treats presented to them.

Fifty shamans begin to perform rituals. In their prayers they talk about themselves, explain why the ritual is being performed, and for whom it is being done. First of all, they enter a trance and establish a connection with their shaman ancestors, so that they become a kind of curators of the ritual. They ask to convey to the deities that people send them offerings and pray for well-being. Then 13 Khats, patrons of all living things from the Urals to the Pacific Ocean, descend in turn. The last to descend is the supreme hut Bukha Noyon. The shamans, through their ancestors, ask him for permission whether they can present treats to the deities. Then the birch grove is burned. After burning the grove, the chief shaman throws the bowl. If it fell bottom down, then everything was done correctly. The shamans begin to read prayers for good luck. Then all the deities and ancestors are greeted with treats. All those present splash milk, tea and vodka, scatter the offerings in the direction where the shaman points. Then the shamans sit down and ask for well-being from all six directions: west, east, south and north, heaven and earth. For three days after the ceremony, everyone who was present should not give anything to anyone, so as not to miss out on the good luck received.

Map of holy places of Buryatia

Click on the picture to enlarge

How to prepare according to all the rules?

Despite all the differences in the rituals themselves, preparation for them is largely similar.

It is necessary to determine exactly where and when it is carried out. Buddhist oboos are held according to auspicious dates in the lunar calendar. Find out the exact number at your local datsan.

What foods to bring to Buddhists:

Strong black brewed tea without milk Rice Dairy products: milk, sour cream or butter. Sweets: cookies and candies

Attention! Lamas do not recommend carrying vodka or any other alcohol on board.

Buddhists eventually refuse offerings of vodka because they do not want to poison the spirits with alcohol, says Dimbryl-bagsha.

Don't forget to prepare the hij morina in advance.

Khiy morins, which people hung on Sagaalgan, lose their power over time. Good luck prayers inscribed on khiya morins are erased under the influence of natural conditions, so they need to be renewed during the oboo ritual, says Dimbryl-bagsha.

Let us remind you that on one khiy morin it is preferable to write one name - your relative, friend, colleague or your own. They come in five colors, which color you need depends on the symbol of your year of birth, you can find out about this in the datsan from the lamas.

Don't be tied to a specific area

Contrary to stereotypes, shamans do not tie oboo rituals strictly to locality.

The ancestors will come to you in any case, this applies to ancestral tailgans, it is not necessary to go to the place where you were born, where your ancestors lived. In any case, the spirits of your ancestors will hear you and respond to your call. If we are talking about making an offering to the spirits of the area, then you need to go to a certain place, for example, the tailgan at the Five Fingers or in honor of Bukha Bator in Omulevka,” said Radna Dashitsyrenova, deputy chairman of the supreme shaman “Tengeri”. – The dates and places of tailgans are appointed by the supreme shaman immediately after Sagaalgan.

When going to tailgan, be sure to take with you a blue khadak, symbolizing heaven.

What products to bring to shamanists:

Strong black tea with milk brewed in the morning. Place cookies, sweets and butter on a plate. Buy a small bottle of vodka and milk.

Bring with you a list of friends, relatives or colleagues - all those for whom you want to pray, and the payment to the shaman (the amount is arbitrary), which is attached to the list.

Whose wallpaper should I go to?

The question often arises: which vehicle should a person ride on? Father or mother?

Of course, it is preferable to go to the father’s homeland for the ceremony. However, in our country there are common cases when a child grows up in an incomplete family. In this case, he needs to go to the ceremony in the homeland of the parent with whom he lives, the lamas answer.

Whose trip should the wife go to: her native place or the place where her husband was born?

Here the issue is resolved simply: after marriage, a woman joins her husband’s family and, according to tradition, must follow him everywhere, including going to oboo ceremonies. However, there is no particular strictness here; if there is a desire, she can visit her native village to conduct the ceremony, the lamas note.

Wiping machines. Rubbing is not only a process of grinding, but also of separation, i.e. separating the mass of fruit and vegetable raw materials from seeds, seeds and peels on sieves with a cell diameter of 0.0 mm. Finishing is the additional grinding of the pureed mass by passing it through a sieve with a hole diameter of 0.6 mm. Operating rules and labor safety. Before starting work on the rubbing machine, check the sanitary condition, correct assembly and reliability of fastening of the sieve, grating disks, replaceable rotor, and reliability of fastening of all machine parts.

After this, check the reliability and serviceability of the installed grounding. Then the car is checked at idle speed. Rules for the safe operation of vegetable cutting machines: 1. Only workers wearing dry and special clothing can start working on the machine. 2. Check the sanitary and technical condition, correct assembly, reliability of fastening of knives, knife blocks and grates, as well as the strength of fastening of the hopper.

4. Rules for operating machines. When working with a class I machine, personal protective equipment should be used: dielectric gloves, galoshes, mats, etc.), except for the cases specified below. It is permissible to carry out work with a class I machine without using personal protective equipment in the following cases if: When operating the machines, it is necessary to comply with all the requirements of the instructions for their operation, handle them carefully, and not expose them to shock, overload, or exposure to dirt or oil products.

Machines that are not protected against moisture should not be exposed to drops or splashes of water or other liquid. The productivity of pre-wiping machines is determined by the formula: where D is the diameter of the sieve drum of the wiper, m; L - length of the beater, m; n - number of revolutions per minute Machines and mechanisms for grinding. Device, principle of operation, operating rules and safety precautions. Determination of productivity and required power.

The machines are designed for grinding meat and fish into minced meat, re-grinding the cutlet mass and stuffing sausages using a meat grinder. Operating rules and labor safety. Before starting work on the rubbing machine, check the sanitary condition, correct assembly and reliability of fastening of the sieve, grating disks, replaceable rotor, and reliability of fastening of all machine parts.

After this, check the reliability and serviceability of the installed grounding. Then the car is checked at idle speed. Wiping machine MP 1 - tray, 2 - grid, 3 - bladed rotor, 4 - loading hopper, 5 - waste hatch, 6 - handle with eccentric clamp, 7 - waste collection container, 8 - V-belt drive, 9 - electric motor.

Table Operating rules and labor safety. Before starting work on the rubbing machine, check the sanitary condition, correct assembly and reliability of fastening of the sieve, grating disks, replaceable rotor, and reliability of fastening of all machine parts. After this, check the reliability and serviceability of the installed grounding. Then the car is checked at idle speed.

5. Understand the rules for the safe operation and setup of a single-stage continuous cleaning machine. Equipment, tools and inventory: single-stage rubbing machine, pots with a capacity of 2 3 liters (2 pcs.), wooden pusher, stopwatch, caliper. Products: apples-5.0 kg; tomatoes - 5.0 kg; bones - 5.0 kg. Study of the device and principle of operation. A single-stage rubbing machine (rice) consists of a housing, a drive, a whip shaft and a sieve drum mounted on a common frame.

The continuous grinding machine is designed to remove pits from various fruits. Rules for operating wiping machines. Before putting machines and mechanisms into operation, check their sanitary condition, grounding, strength of fastening of working parts and tools, bunkers and loading funnel.

Then turn the car on at idle speed. After making sure that it is in good condition and without turning off the engine, load the products. Do not push or straighten stuck food with your hands while the machine is running, as this may cause injury.

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The history of chess goes back at least one and a half thousand years. Invented in India in the 5th-6th centuries, chess spread almost throughout the world, becoming an integral part of human culture. There is an ancient legend that attributes the creation of chess to a certain Brahmin. For his invention, he asked the rajah for an insignificant, at first glance, reward: as many wheat grains as would be on the chessboard if one grain was placed on the first square, two grains on the second, four grains on the third, etc. It turned out , that there is no such amount of grain on the entire planet (it is equal to 264 − 1 ≈ 1.845 × 1019 grains, which is enough to fill a storage facility with a volume of 180 km³). It’s hard to say whether it was true or not, but one way or another, India is the birthplace of chess. No later than the beginning of the 6th century, the first known game related to chess, chaturanga, appeared in northwestern India. It already had a completely recognizable “chess” appearance, but it was fundamentally different from modern chess in two features: there were four players, not two (they played pairs against pairs), and moves were made in accordance with the results of throwing dice. Each player had four pieces (chariot (rook), knight, bishop, king) and four pawns. The knight and king moved the same way as in chess, the chariot and bishop were much weaker than the current chess rook and bishop. There was no queen at all. To win the game, it was necessary to destroy the entire enemy army. The transformation of chess into an international sport Since the 16th century, chess clubs began to appear, where amateurs and semi-professionals gathered, often playing for a monetary stake. Over the next two centuries, the spread of chess led to the emergence of national tournaments in most European countries. Chess publications are published, at first sporadic and irregular, but over time they become increasingly popular. The first chess magazine "Palamed" began to be published in 1836 by the French chess player Louis Charles Labourdonnais. In 1837, a chess magazine appeared in Great Britain, and in 1846 in Germany. In the 19th century, international matches (since 1821) and tournaments (since 1851) began to be held. At the first such tournament, held in London in 1851, Adolf Andersen won. It was he who became the unofficial “chess king,” that is, the one who was considered the strongest chess player in the world. Subsequently, this title was challenged by Paul Morphy (USA), who won the match in 1858 with a score of +7-2=2, but after Morphy left the chess scene in 1859, Andersen again became the first, and only in 1866 Wilhelm Steinitz won the match against Andersen with a score of +8- 6 and became the new “uncrowned king.” The first world chess champion to officially bear this title was the same Wilhelm Steinitz, defeating Johann Zuckertort in the first match in history, in the agreement of which the expression “world championship match” appeared. Thus, a system of title succession was established: the new world champion was the one who won the match against the previous one, while the current champion reserved the right to agree to the match or reject the opponent, and also determined the conditions and location of the match. The only mechanism capable of forcing a champion to play a challenger was public opinion: if an admittedly strong chess player for a long time could not obtain the right to a match with the champion, this was seen as a sign of the champion’s cowardice and he, saving face, was forced to accept the challenge. Typically, the match agreement provided for the champion's right to a rematch if he lost; a victory in such a match returned the championship title to the previous owner. In the second half of the 19th century, time control began to be used in chess tournaments. At first, an ordinary hourglass was used for this (the time per move was limited), which was quite inconvenient, but soon the English amateur chess player Thomas Bright Wilson (T.B. Wilson) invented a special chess clock that made it possible to conveniently implement a time limit for the entire game or for a certain number of moves . Time control quickly became part of chess practice and soon began to be used everywhere. By the end of the 19th century, official tournaments and matches without time control were practically no longer held. Simultaneously with the advent of time control, the concept of “time pressure” appeared. Thanks to the introduction of time control, special forms of chess tournaments with a greatly shortened time limit arose: “fast chess” with a limit of about 30 minutes per game for each player and “blitz” - 5-10 minutes. However, they became widespread much later. Chess in the 20th century At the end of the 19th and beginning of the 20th centuries, the development of chess in Europe and America was very active, chess organizations became larger, and more and more international tournaments were held. In 1924, the International Chess Federation (FIDE) was created, initially organizing the World Chess Olympiads. Until 1948, the system of succession of the world champion title that had developed in the 19th century was preserved: the challenger challenged the champion to a match, the winner of which became the new champion. Until 1921, the champion remained Emanuel Lasker (the second, after Steinitz, official world champion, who won this title in 1894), from 1921 to 1927 - Jose Raul Capablanca, from 1927 to 1946 - Alexander Alekhine (in 1935 Alekhine lost the world championship match to Max Euwe, but In 1937, in a rematch, he regained the title and held it until his death in 1946). After the death of Alekhine in 1946, who remained undefeated, FIDE took over the organization of the world championship. The first official world chess championship was held in 1948, the winner was the Soviet grandmaster Mikhail Botvinnik. FIDE introduced a system of tournaments to win the champion title: the winners of the qualifying stages advanced to the zonal tournaments, the winners of the zonal competitions advanced to the interzonal tournament, and the holders of the best results in the latter took part in the candidate tournament, where a series of knockout games determined the winner, who was to play the match against the reigning champion. The formula for the title match changed several times. Now the winners of zonal tournaments participate in a single tournament with the best (rated) players in the world; the winner becomes world champion. The Soviet chess school played a huge role in the history of chess, especially in the second half of the 20th century. The wide popularity of chess, active, targeted teaching of it and the identification of capable players from childhood (a chess section, a children's chess school was in every city of the USSR, there were chess clubs at educational institutions, enterprises and organizations, tournaments were constantly held, a large amount of specialized literature was published) contributed to high level of play of Soviet chess players. Attention to chess was shown at the highest level. The result was that from the late 1940s until the collapse of the USSR, Soviet chess players virtually reigned supreme in world chess. Of the 21 chess Olympiads held from 1950 to 1990, the USSR team won 18 and became a silver medalist in another; of the 14 chess Olympiads for women during the same period, 11 were won and 2 silvers were taken. Of the 18 draws for the title of world champion among men over 40 years, only once the winner was a non-Soviet chess player (this was the American Robert Fischer), and twice more the contender for the title was not from the USSR (and the contender also represented the Soviet chess school, it was Viktor Korchnoi, fled from the USSR to the West). In 1993, Garry Kasparov, who was the world champion at that time, and Nigel Short, who became the winner of the qualifying round, refused to play another world championship match under the auspices of FIDE, accusing the federation leadership of unprofessionalism and corruption. Kasparov and Short formed a new organization, the PSA, and played the match under its auspices. There was a split in the chess movement. FIDE deprived Kasparov of the title, the title of world champion according to FIDE was played between Anatoly Karpov and Jan Timman, who at that time had the highest chess rating after Kasparov and Short. At the same time, Kasparov continued to consider himself a “real” world champion, since he defended the title in a match with a legitimate contender - Short, and part of the chess community was in solidarity with him. In 1996, the PCA ceased to exist as a result of the loss of a sponsor, after which the PCA champions began to be called “world classical chess champions.” In essence, Kasparov revived the old system of title transfer, when the champion himself accepted the challenge of the challenger and played a match with him. The next “classical” champion was Vladimir Kramnik, who won a match against Kasparov in 2000 and defended the title in a match with Peter Leko in 2004. Until 1998, FIDE continued to play out the champion title in the traditional manner (Anatoly Karpov remained the FIDE champion during this period), but from 1999 to In 2004, the format of the championship changed dramatically: instead of a match between a challenger and a champion, the title began to be played out in a knockout tournament, in which the current champion had to participate on a general basis. As a result, the title constantly changed hands and five champions changed in six years. In general, in the 1990s, FIDE made a number of attempts to make chess competitions more dynamic and interesting, and therefore attractive to potential sponsors. First of all, this was expressed in the transition in a number of competitions from the Swiss or round-robin system to the knockout system (in each round there is a match of three knockout games). Since the knockout system requires an unambiguous outcome of the round, additional games of rapid chess and even blitz games have appeared in the tournament regulations: if the main series of games with regular time control ends in a draw, an additional game is played with a shortened time control. Complicated time control schemes began to be used, protecting against severe time pressure, in particular, the “Fischer clock” - time control with addition after each move. The last decade of the 20th century in chess was marked by another important event - computer chess reached a high enough level to surpass human chess players. In 1996, Garry Kasparov lost a game to a computer for the first time, and in 1997, he also lost a match to the computer Deep Blue by one point. The avalanche-like growth in computer productivity and memory capacity, combined with improved algorithms, led to the emergence of publicly available programs by the beginning of the 21st century that could play at the grandmaster level in real time. The ability to connect to them pre-accumulated databases of debuts and tables of small-figure endings further increases the strength of the machine’s play and completely eliminates the danger of making a mistake in a known position. Now the computer can effectively advise a human chess player even at the highest level of competitions. The consequence of this was changes in the format of high-level competitions: tournaments began to use special measures to protect against computer hints, in addition, the practice of postponing games was completely abandoned. The time allotted to the game was reduced: if in the middle of the 20th century the norm was 2.5 hours for 40 moves, then by the end of the century it decreased to 2 hours (in other cases - even 100 minutes) for 40 moves. Current state and prospects After the unification match Kramnik - Topalov in 2006, FIDE's monopoly on holding the world championship and awarding the title of world chess champion was restored. The first “unified” world champion was Vladimir Kramnik (Russia), who won this match. Until 2013, the world champion was Viswanathan Anand, who won the 2007 world championship. In 2008, a rematch took place between Anand and Kramnik, Anand retained his title. In 2010, another match was held, in which Anand and Veselin Topalov took part; Anand again defended the title of champion. In 2012, a match was held in which Anand and Gelfand took part; Anand defended his championship title in a tiebreaker. In 2013, Anand lost the world champion title to Magnus Carlsen, who won the match ahead of schedule with a score of 6½: 3½. The formula for the championship title is being adjusted by FIDE. In the last championship, the title was played out in a tournament with the participation of the champion, four winners of the candidate tournament and three personally selected players with the highest rating. However, FIDE has also retained the tradition of holding personal matches between a champion and a challenger: according to existing rules, a grandmaster with a rating of 2700 or higher has the right to challenge the champion to a match (the champion cannot refuse), subject to the provision of funding and compliance with deadlines: the match must be completed no later than six months before the start of the next world championship. The progress of computer chess mentioned above has become one of the reasons for the growing popularity of non-classical chess variants. Since 2000, Fischer chess tournaments have been held, in which the initial arrangement of pieces is chosen randomly before the game from 960 options. In such conditions, the huge array of opening variations accumulated by chess theory becomes useless, which, as many believe, has a positive effect on the creative component of the game, and when playing against a machine, it noticeably limits the advantage of the computer in the opening stage of the game.

Ministry of Education and Science of the Republic of Buryatia

Kurumkan District Department of Education

MBOU DOD "Center for Children's Creativity"

MBOU "Garginskaya secondary school named after. N.G. Damdinova"

Regional stage of the all-Russian competition “My small homeland: nature, culture, ethnicity”

Nomination "Traditional Culture"

Subject " Traditional rites of worship Zurkhen Khada and Mankhasar as an example of preserving the culture of the Buryat people»

8th grade student

Head: Evreeva L.G.,

geography teacher

With. Arzgun, 2016

Introduction

Everywhere among the Buryat population of Transbaikalia there are lamaistic and shamanic cults of Ooo. This is the main form of non-Datsan ritual, which is carried out collectively. Ritual actions are performed within a specific cult community. Oboo is a sanctuary, the seat of the most powerful spirit. Oboo is built in the form of a pile of stones on mountain tops, on passes, on the shores of lakes, in the steppe.

Tailagan is a ritual with sacrifice, a shamanic festival.

In the past, each clan had common holy places on the territory of its nomadism, where annual public rituals of sacrifice were performed to the spirits - the owners of the area (sabdags).

Buryat sabdags come to people, turning into a person, an animal, a bird, etc. People endowed with special vision can see them as they are. At first, sabdaks were only shamanic deities, then, under the influence of Buddhist teachers, they took refuge in the Three Jewels (the teachings of the Buddha).

Purpose of the study : preservation of intangible cultural phenomena - rituals.

Based on the goal, the following are set:tasks :

1. Comprehensive study and preservation of the cultural heritage of the small homeland:traditional rites of worship Zurkhen hada and Mansahar

2. Reproduction of the phenomena of intangible culture.

3. Studying the history of the relationship between ethnicity and nature.

Novelty research: The traditional rites of worship Zurkhen Khada and Mansahar as an example of preserving the culture of the Buryat people have not been studied.

The relevance of research . CurrentlyRituals of worship of spirits and owners of localities are gaining popularity among the population. At the same time, there is ignorance among residents of intangible culture - the rituals of worshiping the spirits of localities. Residents participate in ritualsoften thoroughlynot knowing the meaning of the rituals.

Research methods : collection of local history material: conversation and recording of memories from residents of the village of Arzgun, who annually took part in the ritual, collection of photographic materials.

Main part

The word tailagan comes from the ancient common Mongolian form"tahihu" - honoring the gods. The main purpose of tailagans is to ask the gods -Ezenov - a prosperous year, harvest, grass, multiplication of livestock, happiness in families, avoidance of troubles and misfortunes. Tailagans could be family and collective prayers.

The timing and purpose of the rituals were determined by the cycle of agricultural work and the time of migration. As a rule, tailagans were held from mid-May to the end of autumn. Each tailagan was dedicated to a specificezenu. Most Buryats had three large tailagans: spring, summer, and autumn. Of all the tailagans, the most solemn and crowded wasYehe tailagan - a large sacrifice held at the beginning of summer.

Conditions for the ceremony.As a rule, tailagans are located on the tops of mountains, where, according to legend, the owners of the area live. Sometimes they settled at the foot of a mountain, on the banks of a river or lake.

All tailagan participants must wear blue clothes and shoes with closed heels.

At Tailagan, a ritual of sacrifice is required. Men and women should sit on opposite sides of the ritual.

Every area has places that are called natural heritage. This is a unique point on earth created by nature. Such points in our Barguzin valley include “Bukha Shuluun”, resorts in the region, the appearance of the goddess Yanzhima, rare plants, etc.

On the Gargin land there are typical natural sites of local importance Zurkhen Khada and Mankhasar. We can classify our mountain Zurkhen Khada and the nearby Mankhasar rock as objects of recreational value, since these objects belong to the sacred places of our area.

In the landscapes of the Barguzin Basin, where the Garga River flows into the deep-flowing Barguzin River, the Garginskaya Valley is located. This is the most fertile estuarine part of the valley, framed from the southeast by the spurs of the Ikat ridge, and the ridges of the Barguzin ridges approach from the north. The Garginskaya valley, like a small bead in the green necklace of the Barguzin depression, carries all the charm and beauty of the nature of northern Buryatia; it is perfectly represented by the landscape of the mountain forest-steppe.

Climatic conditions: sharply continental. Summer is hot, with rainy weather at the end of the second half. The prevailing daytime temperature in July is +20, +25 degrees. Autumn is not long and there are often cloudy and rainy days.

The eternal taiga of the Ikat ridges contains unique endemics and relics, rare endangered species of plants and animals. Along the hollows and depressions of these mountains, purest springs and springs gurgle, natural resorts that heal the human soul and body. Clean air and water create a special mood in the soul of everyone who visits these places. In such a beautiful corner, near the spurs of the Ikat ridge, 7-8 km. On the southern side of my village Arzgun there is the Mankhasar rock and Zurkhen Khada.

Zurkhen Khada is a heart-shaped mountain. If you climb the mountain, you can see almost the entire Kurumkan land, and you can admire the blue-blue snowy views of the Barguzin ridges. The cleanest mountain river Garga flows nearby.

Mount Zurkhen Khada is a sacred place that is worshiped by all generations of Buryats who lived before and are living at this time. According to our hypothesis, the name Zurkhen Khada appeared from the legend about the owner of Mount Tungeen. I quote a legend about the owner of the mountain: “In ancient times, there lived grandfather Tungaen. He had a very kind heart. He helped people, animals, fish in rivers and lakes, all living things. One day a fire started on the mountain where he lived. He took the milk in a wooden bowl and prayed to the fire god to calm down. The god of fire heard him. The raging fire calmed down and stopped. Another example of flooding is known. After seven days of thunderstorms, when the Garga River overflowed, it began to drown the coastal meadows and shelters. Grandfather Tungen asked the water god Lusad to calm down, they say that Lusad obeyed and calmed the Gargu River. Grandfather Tungaen helped everyone living in the Gargin Valley for a long time. When the hour of his long life came, they say he left his heart in the Ikat Ranges. This is how this mountain began to be called “Zurkhen Khada”.

There really is a mountain, from a distance it resembles the shape of a heart. This mountain has sacred significance; a ritual of worshiping the owner of the mountain is held there every year. The purpose of the ritual is to appease the owner, the spirit of the mountain. Here they burn juniper on stone altars, an incense smoke that is considered pleasant food for spirits and deities. Such an offering does not require immediate return. In response, the deities promote the well-being of the family, the growth of livestock, wealth, health, warmth and other types of benefits for a long time.All local residents come to the ceremony and bring with them treats from dairy and meat dishes. Lamas are invited to perform the ritual on Mount Zurkhenkhada, and shamans conduct the ritual on the Mankhasar rock.

Shamans treat the spirits to the sacrifice of a ram and call upon them, then explain the reason for their coming and ask for help. Each of the shamans enters a trance and “brings” one deity into his body. During trance, people have the opportunity to turn to one of the deities.Only men are allowed to participate in this ritual, and women do not have the right to be present in the ritual, they consider it “ser”, i.e. taboo.

We recorded several interesting stories about Zurkhen Khada:

On Mount Zurhen Hada there is Munhan (Munhan is a tomb or quadrangular chapel.) (Toli p. 65), where religious attributes that were hidden by lamas during the times of repression in 1937-1939 are still located. From generation to generation, a taboo has been passed down about the prohibition of touching things that belonged to the lamas and were left on this mountain.

Previously, fog thickened in the Zurkhen Khada area. Rain clouds most often gathered here, and then it immediately began to rain on the valley. After such rain in the valley, the air became humid, transparent and very fresh. The flora of Zurkhen Khada consists of various trees, shrubs and many herbs. Pines, birches, larches, wild rosemaries, rose hips, etc. grow here, and rare flowers used to grow below - lady's slipper.

At the foot of Zurkhen Khada on the eastern side there is the Mankhasar rock. In the blocks of rock, there is a cave through which you can walk. The length of the passage is 12-13 meters, the height of the cave is less than a meter. There is a belief that a sinful person cannot pass through the cave. Anyone who passes through the narrow passage without hindrance is considered a sinless person. It has been noticed that the passage is narrowing from year to year: if previously it was possible to walk at full height, now only at a crawl.

If you look from afar, the landscape picture of the Manhasar rock is pleasing to the eye; in summer, the most beautiful view extends. At the bottom of the rock there is a meadow with various herbs and meadow flowers, then there is rock formation and from behind there is a mountain with dense crowns of pine trees of the Ikat ridges.

To send to tailagan, they prepared tarasun, salamat, white dairy food, and the necessary utensils. Everything prepared was purified by fire and fumigated with Bogorodsk grass; All participants also cleaned themselves when leaving the house. Having arrived at the place, they sat down as a family or in groups near tuurge - specially prepared young birch trees stuck into the ground, and allocated wine and food for general sacrifice. According to pre-distributed duties, fires were lit, others brought firewood and water, others slaughtered and butchered sacrificial animals, and others prepared to cook the meat.

At the same time, the main one who carried out the tailagan splashed milk, tarasun, calling on the corresponding gods, ezen, as if preparing them to receive victims. This ritual is called "sasli" - introduction; Sasli ended with fortune telling of happiness and prosperity. Wooden cups were thrown up and forward with the exclamation “toorog!” If the cup fell without turning upside down, it meant a good omen. The one who threw it went to his cup, got down on one knee, prayed where the cup fell - hasheg abakha - a symbol of wealth, happiness from the earth. If the cup fell upside down, it was considered a bad sign. They poured wine or milk into a cup, splashed it onto the main fire and threw it until the cup fell correctly.

When the meat was cooked and separated from the bones, a portion was selected to treat the gods, and the rest was divided among all participants, according to their contribution. After the break, the main part of the prayer began. The shaman and his assistants, standing in a single row, began to utter invocations to the gods and ezhins in unison, and asked to accept gifts. From time to time they threw up pieces of meat and splashed wine. In the invocations they asked to send down prosperity, harvest, health, offspring, they asked to save them from all sorts of misfortunes and disasters.

Animal bones were collected and burned on an altar - sheree.

During the feeding of the gods, the hosts each received their share, putting it in a dish, they waited to begin the ritual of Dalgada Khurtelga.

Dalga abakha or dallagada khurtekhe - invoking grace and happiness. They threw firewood onto the sacrificial sheree and into the main fire. The shaman approached the fire with a bucket of meat, the others followed him and stood around the fire. Shamanic invocations were heard, and from time to time they said “aakhray.” This meat was called dalga - Tailagan sacred meat, which was taken home.

After the completion of the dallag ritual and the burning of the bones of the killed animals, a feast and fun began.

In the evening, the tailagan participants returned home, bringing meat, smoldering coals from the fire were placed on the hearth and the fire was lit. Pieces of meat were treated to the owner of the hearth, the spirits of ancestors, ongons, and zayans. After this, family members and guests were treated to meat. The feast began, they sang songs, drove the echor, played various games, and organized competitions. The harsh, rather monotonous life of the Buryats, living in small groups at a considerable distance from each other, was not conducive to frequent celebrations - general celebrations and gatherings were quite rare. Therefore, those few holidays, entertainments held during the rites of oboo, tailagan, in addition to the religious ritual, united members of the clan - after all, sacrifices were made on behalf of all members of the clan. People met and established relationships. Tailagans were accompanied by games, the performance of enchanting folk songs, verbal competitions, jokes, and improvisations.

These holidays reflected the richness of folk art, both in material and spiritual embodiment.

In the case of a successfully performed ritual, acceptance of the offering, signs of the favor of the host spirits appear: a fine, drizzling rain begins to fall, a rainbow appears in the sky. At the site of the ritual, the owner of the area himself may appear, turning into an animal or bird. The arrangement of the ritual on the tops of mountains is associated with their cult, for all the hills on the surface of the Earth concentrate its vital energy. According to the shamanic mythology of the Buryats, in the myths of other peoples, mountains are a place where the spirits of the earth meet the spirits of the sky. The higher the mountain, the closer to the sky. Therefore, probably, the mountainous regions of Buryatia - Kurumkansky, Barguzinsky and others - are considered habitats of deities.

Anyone can take part in the tailagan except women during their menstrual cycle and people under the influence of alcohol. You must bring with you a list of family members, as an offering - candy, cookies and milk (or any other “white” product - kefir, cottage cheese, etc.).

Conclusion

Oh, tailagans were held from mid-May to the end of autumn. Each tailagan was dedicated to a specific deity - ezen. The timing and purpose of their implementation were determined by the cycle of agricultural work and the time of migration. The elders of the clan and ulus decide on the issues of collecting money to buy a ram for sacrifice. Their main purpose, just like with oboo, is to ask the gods, ezens for a prosperous year, harvest, grass stand, multiplication of livestock, happiness in families, avoidance of troubles and misfortunes. Tailagans can be family and collective prayers. For example, Buryat blacksmiths held their own special tailagan dedicated to blacksmith deities. Sometimes they were organized by a group of people united by some common goal - going hunting, starting the construction of a public facility, going to the city for trade.

Usually tailagans were located on the tops of mountains, from where a wide view of the uluses located at the foot opens - the owner of the area usually lives where he can view his possessions. Sometimes they took place at the foot of a mountain, on the banks of a river or lake; each tailagan had its own permanent, picturesque venue.

Tailagans, as a rule, are a mass event of the entire population of the ulus, clan. Only men, as well as children of both sexes, take direct part in it. The women remained at home, but were included in the general celebration after the men returned to the ulus.

Participation in the tailagan of the family and all household members is mandatory; having their share of sacrificial meat - khubi - is considered a matter of honor and dignity of the head of the family, an indicator of a person’s social status.

Non-participation in tailagan was considered a violation of the traditions of fathers and grandfathers, an insult to God, the owner, so he could punish such a family by sending illnesses or various troubles. Only the poorest did not go to tailagan, who could not contribute money to buy wine or sacrificial animals, and therefore did not have the right to receive a share. But none of the men was forbidden to come to this celebration, have fun, try meat and wine from other people's gifts. Most Buryats had 3 tailagans: spring, summer, and autumn.

Of all the tailagans, the most solemn and crowded was the Ekhe tailagan Big, or Great Sacrifice, held at the beginning of summer. They prepared for it in advance, each family, depending on their material well-being, prepared food and wine; while expecting guests, she kept the house, yurt and household clean and tidy.

The traditional rites of worship Zurkhen Khada and Mansahar are a heritage of the culture of the Buryat people.

Annex 1.

Informants, old-timers of the village of Arzgun:

1. Urbazaev Ayushi Nimaevich 1936

2. Ivanova Dulma Dorzhievna 1959