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УДК 391/393(=512.36)
FEATURES OF BLESSING SACRAMENT VISION
© Batsuren Urangoo
Graduate student
Mongolian State University of Education
Email: [email protected]
Amarsanaa St., 7, Ulan Bator, Mongolia, 16066
One of the most intimate blessing versions, spread over Mongolian mindset is a blessing speech (oral toast, oral wishing). The blessing, it has: inherited overall features and ethnics to modern days, is directly related to the cultural behavior and auspicial rites/ceremonies. This article an attempt to give an observation and analysis of the sacrament version is how revealed and indicated to the blessing poem. It can be seen from an explanation of some research materials, Mongolian have variety of sacraments/symbolic sacraments such are oral (speech, words, toasting), numeral, coloration, direction, imagination, gesture (sign language), sleeping vision and time intuition. A base on tough thinking and meditation, finally any speeches, wishes and folk speeches are revealed instantly, thus a variety of folk literature has been composed and delivered nowadays. Especially, numeral, coloration, directional, pattern sacrament have been observed at the items of folk literature. Besides, the article considers haw symbolic sacrament is how described at blessing poem/ blessing speech.
Keywords: Mongolian blessing sacrament, sacraments, symbols of blessing, vision.
The blessing and spoken word/ wishing speech is entirely coherent to the symbolism/sacrament items, it can't be considered apart from the sacraments. Researcher Katu. B explained as a "Any kind of pattern, its color, number and direction are contained a special sacrament. An ethnic of special sacrament is named to the sacrament"1. Especially, researcher Dulam. S says: "A sacrament is one kind of sign which can be connect to a physical world with non — material worlds and also it is a cultural wealth, which can be give compassion to the human mind"2. The blessing speech is surely involved with entire items of sacrament, it is directly related to the Mongolian cultural behavior and ethnics. The article is contains an individual chapter of sacrament vision of blessing poem, the chapter is aimed at researchstop how sacrament features are composed and what kind of sacrament features are formed. Researchers give a variety of explanation about features of Mongolian sacraments such as word, numeral, coloration, direction, pattern, gesture, sleeping vision and time intuition sacraments. Especially, the most intimate version at Mongolian mindset is word sacrament. The word is expressed by the base on tough thinking and great incubation, besides a variety features of folk literatures were formed, developed and delivered nowadays. There were many
1 Katu B. Survey of Mongolian tuulis/heroic epic, I. Ulaanbaatar. 2013. P. 10.
2 Dulam S. Sacrament vision of Mongols,! Numeral sacrament. Ulaanbaatar. 2011. P. 166.
features of numeral, coloration and directional sacraments observed at the legendary literature and folk literature.
The blessing poem of aman huzuu contains the items of spiritual sacrament. Aman huzuu is meant to first bone of sacral vertebra. Mongolians imagine the spirit of herd appears at its sacral vertebra, thus the blessing poem of aman huzuu is composed to forming compassion of spirits.
Researcher Katu. B says "At the blessing poem of aman huzuu, any animals spirit is existing at their start bone of sacral vertebra, so the preventing of killed animals spirit can be harm to human life and other animals, the blessing poem is thrummed with great words and praises to calming spirits"3. Mongolians are accountable to first — aman huzuu and end- asuuh nuruu bone of sacral vertebra of any animal's skeleton. Although, the blessing poem is thrummed and the ritual is performed to the first bone of sacral vertebra, so the end bone of sacral vertebra has also its blessing poem and ritual performs. For instance, when broken the end bone of sacral vertebra of herds, we ask the question as "Can I broke?" and finally answered as "Yes" and "I want to know you are tell lie or not". If the joint of end bone of sacral vertebra can be found quickly, "You are good at telling lie". If you can't find the joint — "You are not good at telling lie".
A night of butchering for preparing of winter, the first bone of sacral vertebra with other meat is stewed to giving the slaughter man to eat. After all meat of first bone of sacral vertebra are removed entirely, an animal fat or grease put into the bone inside and thrumming blessing poem of sacral vertebra and saving it whole night at the upside of lattice wooden work of left side ger. It would be downing to one hole of lattice work day by day, the custom must be downing during 9 nights, after the saving the bone would be through the outside. Research Katu. B — "Slaughter man, who killed the herds for winter preparation, can be called craftsman. The first bone of sacral vertebra is given to the slaughter man to eaten like an no cracking of the bone and all meat is removed, some grease and grasses are put bone inside and thrumming blessing poem to the bone and after the ritual is performed, the bone should be taken on its animal excreta. "4. The performing ritual is different to every local lands, but an idea which the animal spirits are exist at its first bone of sacral vertebra and their spirits should be calming. For example of blessing: The blessing poem of first bone of sacral vertebra-
A first bone of sacral vertebra, come from back side
The first bone, decorated with gold and silver
Blessing to being spotted big ox
Huge horned would be cover over desert of Altai
It's countless and no end
Raising with too many, and asked WHO's?
May it be celebrated to Hers/his5
After the slaughtering a large cattle at the winter preparation of Hoton ethnic group, all people gathered at the household of making winter preparation. And they cook the first sample meat of cattle to testing together. Finishing the test of winter
3 Katu B. Survey of Mongolian tuulis/heroic epic, I. Ulaanbaatar. 2013. P. 245.
4 Katu B. Survey of Mongolian tuulis/heroic epic, I. Ulaanbaatar. 2013. P. 245
5 Sampildendev K. H. Legendry literature of rituals of Mongolian. Ulaanbaatar. 1978. P. 123-124.
preparation, they perform the ritual as thrum the blessing poem of first bone of sacral vertebra. It is described at the book named by "Survey of history and culture of Hoton ethnic group" by Sanhuu.B.
Besides, "Chest meat with bone is given to the daughter in law or female of neighbors, host man should be cover the first bone of sacral vertebra with greasiness, and heart, lung, grass and dried cedar are put into the inside of bone hole, after all the bone can be look like as a herd grassing, and the blessing poem is thrum like-A first bone of sacral vertebra, giving goodness Giving grease to bellyful
The first bone of sacral vertebra, giving goodness
Giving meat to bellyful .... Being to big red ox/horse, hurai hurai hurai, it burned at my fire, this year, next born to my field as pretty little calf or colt, hurai hurai hurai, after performing ritual the bone should be given into the fire of the household"6. Also there are varieties of bone blessing poem as a shank bone blessing poem.
A Hotgoid ethnic group has special ritual of wedding ceremony which delivering the shank bone as a dower. Two men deliver the dower to a home of father in law, the dower contains beverage with a white bottle, pearl, coral, stewed whole mutton, khadag and seven droppings of sheep chained at sheep horn. According the ritual of wedding ceremony, some kind of speech is composed: A female has no shank bone is not a bride
A hat has no tie is not a hat. Also there is another kind of ritual of shank bone, when new ger is build, someone gripping a sheep shank bone to walking around the ger and thrumming the blessing poem. For instance, Mongolian shares a meat when they eat the meat of blade-bones. These are versions of sacraments. All of above reviews express the blessing poem and wishing speech contains all kind of features of sacraments. The blessing poem can't be stand apart from no sacraments. For this reason, Mongolian contain all possible sacrament items into its blessing poem and wising speeches, and they also compose folk intelligence literature and perform auspicious rituals to delivering as an inheritances.
Numeral sacrament: There are numeral sacraments at the folk literature, called as triples of universe, and duplex verse, also at the written literature, there are varieties of numeral sacrament poems like — Two male horse, Nine general of Chinggis khan, Eight yellow horses etc. Besides, there are verses contain numeral sacraments. For an example: the sacrament of 1 number for a Blessings of Khadag: White cloud at the sky as forest Once connect to the water Many animals of universe Once connect to each other Sun and moon at the space Once connect rainbow.. .7 etc.
This is explained by the researcher Dulam. S: "this means universe and all substances are connected to each other as a one chain, the poem can be shown the sacra-
6 Sankhu B. Survey of culture and history of Khoton Mongols. Ulaanbaatar. 2015. P. 86.
7 Gaadama Sh., Tresensodnom D. A script of legendry literature of Mongolian. Ulaanbaa-tar. 1978. P. 119.
ment of 1 number, which means it, is a kind of representative of 1 number"8. For the New ger's blessing poem of Zahchin ethnic groups: Made a straight narrow wood as an arrow
Giving bless to the two pillar stake...9 Etc. It's bless the life of hosts of the newly build ger for their life, behavior, and ethics are fair like a straight narrow wood. Mongolian ger have two straight wooden stakes, its representative of method and spirit which means one stake represents method symbol and other one represents spiritual symbol. It can be seen from a usage of the sacrament of 2 number of blessing and wishing poem of Mongolians, some articles are like a doctrine of couple custom, doctrine of method and spirit, and intelligence of taken and loosen etc. For the blessing poem of Mongolian ger:
It has four door jambs It has four iron legs Stainless steel circle To bless the hard iron hearth Like a four legs table Like smooth back horse Like a stick hump camel Amazing rose wooden table
Token you?. etc. for the another blessing poem of Ger:
At the eternal four seasons
Hold the yields given little cattle
Use a virgin rose wood
During continuously four season
Appearing the spirit sky
Nicely built door.10 etc
Also there is a 5 number sacrament for the other Blessing poem of New ger: Woolen cloth edge made at Tibet Five level mattress Have silk quilt
Bless to the luxury bed.11 Etc. Also blessing word for the Ger: Have a black edge Have a silk curtain Have a pattern is sewed Huge five wheels Bless for the all in one12 Eight great walls Eighty great wooden poles13
8 Dulam S. Sacrament vision of Mongols, I, Numeral sacrament. Ulaanbaatar. 2011. P. 166.
9 Katu B., Purevjav B. Legendry literature of Zahchin ethnic group. Ulaanbaatar. 2004. P. 301.
10 Sampildendev K. H. Legendry literature of rituals of Mongolian. Ulaanbaatar. 1978. P. 60.
11 Ariyasuren. Ch, Nyambuu,Kh. Encolypedia of Mongolian culture, I. Ulaanbaatar. 1992. P. 927.
12 Nyambuu, Kh. A praise and bless of Mongolian. Ulaanbaatar. 1983. P. 23-24.
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Connected to the eight sides Eighty two ties All joints are tie strict Seventy two ties
Its huge white ger...14 Etc. For another blessing peom:
Made by wooden craft
Each sticks made by drilling
Have seventy two colts
Double pattern upper frame
Birch wooden crafts
Pine wooden crafts
Spreads over eight direction15
Eighty eight wooden poles
Bless to your nine wishes come true
Honor and ten white virtues are expanded like an ocean.16 Etc. Its Mongolian traditional thinking of sacrament of 9-number which is coupling with the white color and sacrament of 10- number is coupled to the white karmas. For the blessing of Barnyard:
One hundred thousand years
Full moon
One thousand years
Silk moon.17 etc it's expressing the sacrament of continuously countless number.
Directional sacraments: There are varieties of directional sacraments as a west, east, north, south, upper, four directions, and eight intermediate points, at the Mongolian blessing poem. Since long ago, Mongolian have been herding and raising their herds spread into four direction and eight intermediate points. This household culture is a base of directional sacrament ethnic which means locals are respect and connect their destiny to directional sacraments. Thus, the blessing poem like "Blessing poem of ger", "Baby hair ceremony", and "blessing poem of land and water" is composed with above directional sacraments widely. For instance: at the blessing poem of herds, it contained all directions coupling with type of livestock. For the blessing poem of ger:
On your west side A lotus over the cloth Whole decorated nine treasures
13 Katu B, Purevjav B. Legendry literature of Zahchin ethnic group. Ulaanbaatar. 2004. P. 299.
14 Ariyasuren Ch, Nyambuu Kh. Encolypedia of Mongolian culture, I. Ulaanbaatar. 1992. P. 925.
15 Gaadama Sh, Tresensodnom D. A script of legendry literature of Mongolian. Ulaanbaatar. 1978. P. 119.
16 Tserensodnom D. A script of explanation of legendry literature of Mongolian. Ulaanbaatar. 2011. P.122.
17 Ulzihutag Ts. A praise, blessing poem, scorn word game of Mongolian. Ulaanbaatar. 1982. P. 77.
Let settle down
On your north side
Whole treasure over the cloth
Silver ingot
Let settle down
From the south side
Have great voice
Have long horn
The red ox's goodness
Let extend to.18 also for the Blessing poem of ger:
Three long waist belts
Brave strong heroes
Pull up from the west side firstly
Someone, stand east side should be give gift19
On the north and south side
Pretending poisoned snake
On the west and east side
Sewing two ties.20 Etc. For the "Baby hair ceremony" blessing poem:
Firstly start shaving from your west side cheeks
Like lotus is flowering
Shaving from the east side cheeks
Like a lighting all kind of virtue
Shave from up side
Sharpen your intelligence and increase virtues.21 in the Mongolian behavior, they respect west side, the poem started directly west side, and continuously tending to clockwise and end the east. East side is queen side and also universe connects with intellectual pond. These sacrament features would be chosen to the blessing poem of cutting baby hair ceremony.
Coloration sacrament: The blessing poem is entirely coloration sacraments. All crafting word opens color values; all illustrating colors of materials tell diverse reasons. Research Dulam.s explained — "relating to explanation of any level, any reasons, and any cultural behavior, the one color sacrament have diverse meaning. Anywhere and anyway, eternal value of the color is a base of sacraments"22. White color sacrament covers over huge value of Mongolian sacrament behavior. For example: "The gratuity of mother white milk" or blessing poem of ger: Long white felt covering Nice white narrow strip edge Huge vast floor
18 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 121-122.
19 Katu B. Legendry literature of Bayad ethnic group. Ulaanbaatar. 2011. P. 491.
20 Nyambuu Kh. A praise and bless of Mongolian. Ulaanbaatar. 1983. P. 14.
21 Nyambuu Kh. A praise and bless of Mongolian. Ulaanbaatar. 1983. P. 36.
22 Dulam S. Sacrament vision of Mongols, II, Coloration sacrament and directional sacrament chapter. Ulaanbaatar. 2011. P. 1.
Stitched felt door...23 Mongolian sees their household/ger is a palace like white calm ocean. This imagination is expressing the inside of ger's wall, felt covering and felt rugs are same of sacred white color and divine white as a sky, land, universe which between sky and land. The below blessing poem is noticed as blessing of Borjigon ethnic group, giving by Batjargal.R from Govi Sumber province. For the "Baby hair ceremony":
For my dear lovely boy
Golden blonde hair is firstly cutting
Preparing white steel scissors
And sharp quick jackknife
To open the mouth of golden scissor
Insuring the vitality
To open the mouth of silver scissor
Insuring the eternal life...24 it reveals meaning of golden blonde hair (baby hair) which has got its value. Although the baby hair is rare like a being once in a life, so it should be compared with golden treasure. Besides, the poem tells sacrament of coloration and it contrasts hair cutting scissor is durable white material and jackknife is quick white. The imagination of insuring the vitality and eternal life, it blesses the long eternal life to the host using the orthography, which has identified with good color and quality materials. For the blessing poem of arrow: Like a rich man land Like a brace heroes hearth It is bold white steel Turquoise white arrow
Be the best arrow also...25 etc. it can be seen from the white color sacrament, all kind of blessing poem contains diverse sacrament content of white color such as "divine white mind", "sacrad white milk", "sacrad white path", "ocean like white felt", "silver white palace", "white treasure arrow", "smooth white yogurt", "great white wall" etc. For the blessing poem of ger: Once pull and cover Once lift and open Put the finest frame cover
Be white nacre palace...26, To a Bayad ethnic group's blessing poem of ger: Glittering silver roof cover Wide light door
23 Batjargal, R. Blessing poem by Borjigon ethnic group. 2017.10.11. Gobi sumber province, Choir city. Wroten by the oral speech.
24 Tserensodnom, D. A script of explanation of legendry literature of Mongolian. Ulaanbaatar. 2011. p. 118.
25 Batjargal, R. Blessing poem of arrow. 2017.10.11 GObisumber province, Choir city. Wroten by oral speech of local.
26 Nyambuu, Kh. A praise and bless of Mongolian. Ulaanbaatar. 1983. P. 14.
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Shimmering flag frame cover ...27, For a "toasting poem":
Bright foam on the beverage
Full over its bowl...28 etc. Researcher Dulam.S "As a review of eastern and traditional culture of colors, "Flower beads" by Sumbe bishop Ishbaljir (1704-1788), it explaned colors like a blue, green, red, brown, orange, yellow, and purple are the seven colors, these are called as a father color, the white color is formed via all colors, is called as a mother color and light red, pink, light yellow, light green, light blue are derivative color, they are called as a boy colors. Besides, a murky shadowed grey colors, are used to drawing witches and demons, is called as a slave color. (Tsultem, 1986, x.8)"29. There are varieaties of wishing poems, use these color sacraments to blessing. For the Five types of livestock blessing poem: Being as a dark at the west valley Being as a blond at the north valley Have blonde yellow appearance and yellow eyes Being as a red at the south valley To your redness cow Grassing at the east valley
Voice like a swan and appearance like white seashell...30 etc. As a Mongolian tradition, type of horse's color is dark-colored or somber, which is good, and also there is a superstition, spreads over locals, which the type of horse color is multicolored, it is not good to the raising account of herds/livestock. Thus, locals bless to most of the horses of the herds, have got somber or one colored skin. It can be seen from the superstition, Mongolian understand the meaning of dark color is one type of color as somber. "it is spoken as a sheep blackened decrease, cow whitening decrease, horse dappled decrease. As the above public gnome, it is used coloration sacrament which comprised the color of livestock is influenced to the raise of livestock"31.
Red color sacrament: As a Mongolian imagination, the red color of fire and fire flame is sacrament of uprising continuously. For the blessing poem of "Distilling milk vine":
Put the durable bronze pot
Set the ruby red fire...32, For the Zahchin ethnic group's whishing speech of "White moon blessing": Set a Rich red fire
Walking around sacrad mounts...33 etc. Also Mongolians imagine as a their shepherds should be red rimmed colored, it is good sign. And shepherds have white
27 Katu B. Legendry literature of Bayad ethnic group. Ulaanbaatar. 2011. P. 494.
28 Katu, B. Legendry literature of Bayad ethnic group. Ulaanbaatar. 2011. P. 497.
29 Dulam, S. Sacrament vision of Mongols, II, Coloration sacrament and directional sacrament chapter. Ulaanbaatar. 2011. P. 1-2.
30 Khadbaatar, G. Blessing poem of five livestock. Arkhangai province, Erdenemandal sum's herderman and reciter.
31 Dulam, S. Sacrament vision of Mongols, II, Coloration sacrament and directional sacrament chapter. Ulaanbaatar. 2011. P. 65.
32 Ulzihutag. Ts. A praise and blessing poem of mongolian. Ulaanbaatar. 1989. P. 61.
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four legs, and white chest, good to its host. For the Bayad ethnic group's "Blessing poem of shepherds": Got four eyes For the red rimmed shepherd Use a sky colored Sacrad blue khadag Tie its neck and give blessing Red rimmed dog Marked with khadag
It's a White leg dog34 separately bless to the shepherds.There are light derivative color sacraments in the blessings. For the blessing poem of milke vine of mare milk: From Mirror colored sky
To the oily colored world... (), For the "Matchmaking blessing poem by Borji-gon ethnic group":
Spring of mirror colored sky
Extract of silk colored world...35, For the Borjigon blessings: Circle as full moon
Transparent as mirror and glass... etc. it discovered mirror glass color.
Stone of brown mountain When People have something... Brown mare's milk Saint king is offered Blck mare milk
Great lord is offered 36 etc, it can be seen from the above blessing, derivate colors contain its sacraments.
Dark blue color sacrament: Mongolian conception of worship of sky is developing from ancient time. So the dark blue color is respected us. There is also the superstition as a marked dark blue colored father livestock to sacrificing. Particularily, there are varieties of notes about the Chinggis khan's religion. Chinggis khaan could be treating to the sky. For example: Researcher Dulam. S wrote about Chinggis khaan's coronation and ceremony of giving state stamp, called Khas tamga/Jade seal. "from the Treasure abstract by Sagantsetsen- МYндэнин явж нармайг зовон зохиж, звнхвлэн (зонхилон) хуриахуйяа мвнлэж зоволдон жаргалдан хучин-еэн Yлэмж вгвсвн, молор эрдэнэ мэт энэхуу Бэт улс минь мунгаан Yзтэл зовбоос-баар ервнхийн гол болсноор "хвдлвXYйн дээд хвх Монгол хэмээгдэхYй" хэмээн зарлиг болсноос хойнагши хвх улс Монгол хэмээжYXYй" (Саганцэцэн, Эрдэнийн товч)"37 . After that, the great sacrament sate is developed as a Blue Mongolian empire. Accordingly, history and literature books are noticed as a blue note or blue script. And there are
33 Katu, B. Purevjav. Legendry literature of Zahchin ethnic group. Ulaanbaatar. 2004. P. 319.
34 Katu B. Legendry literature of Bayad ethnic group. Ulaanbaatar. 2011. P. 201.
35 Batjargal, R. Blessing poem of matchmaking ceremony. 2017.10.11. Gobi sumber province, Choir city. Wroten by the oral speech of local.
36 Batjargal R. Blessing poem by Borjigon ethnic group. 2017.10.11 Gobi sumber province, Choir city. Wroten by the oral speech.
37 Dulam S. Sacrament vision of Mongols, II, Coloration sacrament and directional sacrament chapter. Ulaanbaatar. 2011. P. 24.
some version as a blue sky, blue grass, and blue water. For the blessing poem of "Hold mare colt":
Full over valley
Collect blue rimmed horses...38, "Hold mare colt" Raising, flowering, leafing as a blue
Brimming blue grass extract39, For the "Yield crop blessing": Raising over valley
Raising like blue ox neck40, for the Zahchin ethnic groups "Toast speech":
Fireplace of ancentors
On the four leg iron trivet
On Blue iron pan
Put the Hollow wooden bowl ...41
Full into nine sealed pan
Installed blue iron small pot42, For the blessing poem of "Riotous one" by Jigmed.Ch
Extract from the land of world
Blue grass is rising43, also for "blessing of mother, has a medal": Blue silver sky
Human imprint is remained44ertc. It can be seen from the blessing, there are many of blue color sacraments and usually blue color sacraments expresses an eternal life meaning.
Pattern sacrament: One record is material and mind culture of Mongolians, is pattern sacrament culture. The pattern sacrament of pattern, seal, stamp, and animal is vivid to the blessing poems. For instance: blessing poem of ger: Made by forest wood as a crafting
Made like Jade seal
Give a gift to door and lattice wooden work Made from pinewood like a shred
Made like leaf and flower
Beautiful wooden stick...45 etc. The pattern of Jade seal is symbolized as sun is turning clockwise and seasons are splitted into 4, and also it show directional sacraments. The Pattern, called Khas, it is carved usually on the lattice wooden work and door of gers. The Khas pattern showed like flower and leaves are flower and spreading into eight intermediate points.
38 Sampildendev K. H. Legendry literature of rituals of Mongolian. Ulaanbaatar. 1978. P. 121.
39 Ulzihutag. Ts. A praise and blessing poem of mongolian. Ulaanbaatar. 1989. P. 30.
40 Ulzihutag. Ts. A praise and blessing poem of mongolian. Ulaanbaatar. 1989. P. 67.
41 Katu B. Purevjav. Legendry literature of Zahchin ethnic group. Ulaanbaatar. 2004. P.
309.
42 Katu, B. Purevjav. Legendry literature of Zahchin ethnic group. Ulaanbaatar. 2004. P. 311.
43 JIgmed. Ch. Anatology of blessing poem. Ulaanbaatar. 1961. P. 121.
44 Khadbataar. G. Blessing poem of milk vine and vodka. Arhangai province, Erdenemandal soum's herderman and reciter.
45 Adyasuren. D Blessing poem of ger. Arhangai province, Erdenemandal soum, reciter, caller of ricing horse champion.
Wool from lamp
Made a felt like swam white
Craving an ornament of happiness pattern on the center Carving an eight sacrifice on the sun body Carving e seven sacrifice on the bottom body Carving a cup pattern on the middle side Carving a deer pattern on every sides
Carving thousand of happienss ness on the four bodies...46 etc. The thousands of happiness pattern is symbolized to continues no endless, longlive, happiness, and eternity. The ornament of happiness pattern is symbolized to no war, peace, no disease, and no any murder of animal. And the eight sacrifices have respectively meanings. The deer pattern is a traditional pattern to inherit to nowadays. Carve on the jamb wood Have a bless to carving swam and parrot on it Carving on the cloth
Have a bless to carving tiger and lion on it...47 etc for Hosud ethnic group's blessing poem of ger, See at west and east Like tiger and lion
Watching the location
Like a lotus flower...48 etc. Uriankhai ethnic group blessing poem of ger. It can be seen from the above poem, people believe that the strong animal pattern is symbolized the sacrament of preventing any natural disaster. "For the ancient Mongolian, the animal pattern is the special symbol which equal to any animal's lives. Thus there are rituals like change any lives via animal pictures. ("Perform the ritual like a Lives exchanging"49. It can be seen, the pattern is sacrament which was using any levels for ancient Mongolians.
Carving a sun and moon looking, as a smile
Bless the felt fram cover, it has natsagdorj pattern ...50 etc. Oirad ethnic group's blessing poem has showed Daimond pattern is aiming to symbolize the strong and energetic.
Carving on small black wood
Make an eight lotus happiness pattern
Stitching on the cover of door
Stitching semis pattern of the felt frame cover51 "Blessing poem of ger": Wild sheep Horn have a shovel
Whirlwind wood have a cycles52, "Distilling milk vine", Bless the strong relationship
46 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 123-124.
47 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 124.
48 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 117.
49 Dulam. S. Sacrament vision of Mongols, III, Pattern sacrament chapter, gesture language sacrament chapter. Ulaanbaatar. 2011. P. 1-2.
50 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 130.
51 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 117.
52 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 75.
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Bless the happiness to descenders53 etc. "blessing poem of Wedding ceremony". It can be seen from the above poems, the semis pattern is the primary pattern from the traditional patterns, its drawing like the horn of animals. Thus, semis pattern is symbolized as a long living and peace. From the ancient time, Mongolian decorated and sewed their homes with four strong animals, eight sacrifices, and nine treasure patterns. This traditional custom is inherited to us by teaching.
It can be seen from the blessing poem and wishing speech, there are all features of sacraments comprised in it, blessing poem can't exits with no sacraments. Thus the Mongolians are comprised to all items of sacraments in the blessing poem by orthography. It's a kind of heritage forming from the spirit and intelligence of Mongolians.
Bibliography
1. Adyasuren, D. Blessing poem of ger. Arhangai province, Erdenemandal soum, reciter, caller of ricing horse champion.
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2004.
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53 Monsuder journal. Praises and blesses. Ulaanbaatar. 2015. P. 100.
14
ОСОБЕННОСТИ САКРАЛЬНЫХ БЛАГОСЛОВЕНИЙ МОНГОЛОВ
Батсурэн Урангоо докторант
Монгольский государственный университет образования E-mail: A. gadas@yahoo. com
Монголия, 16066, Улан-Батор, Баянгол район, ул. Амарсанаа 7
Существует очень много видов пожеланий или благолсовений в монгольской устной литературе, но анализ был проведен на материале стихотворных форм, отдельно взятых пожеланий, которые были посвящены монголськой юрте-жилищу кочевников. Можно считать, что пожелание или благословение, посвященное монгольской юрте-жилищу кочевников тесно связано с человеческим духом, его ментальностью. Исследование пожеланий, благословений было проведено с точки зрения анализа наследия, которое отражается в особенностях бытия юрты-жилища монгольских кочевников, которые отражают национальный характер, который оказывает влияние на те или иные социальные особенности развития от древнего общества до современного. Глубокий смысл и значение имеют пожелания и благословения, посвященные «сундуку» как хозяйственной утвари, который является ценным источником по этнографии и истории. Функциональное описание «сундука» как символической вещи в монгольской юрте, который ставится в определенном месте — хоймор — напротив входа юрты, имеет в том числе и глубокий сакральный смысл. Проведен анализ эволюции содержания благословений в традиционной форме к монгольской юрте в разные периоды: в период доминирования религиозного сознания, в эпоху социализма и в новое время. Ключевые слова: монгольские благословения, способы выражения благословения, символы.
