By:
Encoded by Pount, Dashdorjiin Dotno
Diplomatic edition of Öčig as an experiment with XML and TEI
Ulaanbaatar manuscript - 'Eke Toḡorolčin a-
erkin sačuqu,' Yang, Haiying. “Kinsho” kenkyū e no josetsu.
Suita-shi: Kokuritsu Minzokugaku Hakubutsukan, 1998. 170-173
Likely a codex descriptus of
UB. This is B. Rintchen's transcription of an apparently dissatisfactory
copy of Zhamcarano's manuscript from his trip in 1909-10, which is most
likely UB. I will delete these lemmas later when I ascertain which
manuscript it is from exactly. These are items xxxii-xxxxii, on pp. 66-93 in
Les Materiaux Pour l’étude Du Chamanisme Mongol: I. Sources
Litteraires, Asiatische Forschungen 3. Wiesbaden: Otto
Harrassowitz, 1959. A segment parallel to the lines visible before the Tügel
facsimile published by Chiodo is found at the beginning of 'xxxvii.
Rituel du Festin béni: Qutuġtu qurim-un tügel' on pp 76-83. In
other words, R* is clearly based on a copy of Z, which is the T. Z was
subsequently made available to scholars by the Oriental Institute in St.
Petersburg.
The Oġonos Manuscript - Ġal-un Öčig.
The Oġonos Manuscript - Ġal-un Öčig.
[29-4] to [29-10/11] This title is likely only a fragment, as only
four stanzas are included. Yang, Haiying. “Kinsho” kenkyū e no
josetsu. Suita-shi: Kokuritsu Minzokugaku Hakubutsukan, 1998. Pp.
182.
The Oġonos Manuscript - Iśi Qatun
Eǰin-ü Ġal-un Öčig. [29-11] to the colophon on [31-3] Yang, Haiying.
“Kinsho” kenkyū e no josetsu. Suita-shi: Kokuritsu Minzokugaku
Hakubutsukan, 1998. Pp. 182-184.
O
O
Darkhad 1 Manuscript. First of three private
manuscripts donated by anonymous members of the Darkhad community in Eǰen
Qoro'a that the editors of the Erdenisümbür et. al., chose for inclusion in
their facsimile volume. The first part of the manuscript is entirely
dedicated to the overall structure of each seasonal and other special
occasion rituals, simply listing the rituals and texts to be recited for
each date. The Öčig part is again the at the beginning of the
parts with prayer texts. Erdenisümbmür Kereyid, Narasun Sa. Čoġtu Oġonos,
eds., Činggis Qaġan-u Altan Bičig: emkidkel. Vol. III, 2010.
pp. 975-1040. This piece, whose beginning is marked "Ġal-un
Takilġ-a-'in Irö'gil Ekilbe" is on Pp. 997-1001.
This occurs at the beginning of the
whole manuscript. Eldengdei Manuscript. Eldengdei (1908-1981) was a
member of the local Darqad community in Ordos, and he donated a
photocopy of his private copy of the Altan Bičig to the
shrine office in Eǰen Qoro'a. The facsimile of the photocopy of the
entire manuscript is included in Erdenisümbmür Kereyid, Narasun Sa.
Čoġtu Oġonos, eds., Činggis Qaġan-u Altan Bičig:
emkidkel. Vol. III, 2010. Pp. 747-848. This witness is on
749-750.
This occurs in the middle, pp. 50-51
(796-797), and is a stand alone prayer. Eldengdei Manuscript.
Eldengdei (1908-1981) was a member of the local Darqad community in
Ordos, and he donated a photocopy of his private copy of the
Altan Bičig to the shrine office in Eǰen Qoro'a.
The facsimile of the photocopy of the entire manuscript is included
in Erdenisümbmür Kereyid, Narasun Sa. Čoġtu Oġonos, eds.,
Činggis Qaġan-u Altan Bičig: emkidkel. Vol. III,
2010. Pp. 747-848. This witness is on 751-753 (up to line
7).
The first of the two fire prayers in the middle of
L. On pages 50-51 (pp. 796-797)
The second of the two fire prayers in the middle
of L. On pages 50-51 (p. 798)
L
L
L
L
Edükeśig Manuscript. Edükeśig (b. 1926) was a
pioneering scholars of the Inner Mongolian Autonomous Region, and worked for
the "Öbör Mongġol-un Teüke, Kele Sudulqu Ġaǰar" since 1957. He
went to Eǰen Qoro-a in 1962 and hand copied the Altan Bičig
kept at the newly established "Činggis Qaġan-u Ongġon"
mausoleum. The hand copied material was kept at the "Öbör Mongġol-un
Neyigem-ün Śinǰilekü Uqaġan-u Küriyelen" until after the Cultural
Revolution, when the employees/members of the now desecrated "Činggis
Qaġan-u Ongġon" made a photocopy. This photocopy is reprinted in
Erdenisümbmür Kereyid, Narasun Sa. Čoġtu Oġonos, eds., Činggis Qaġan-u
Altan Bičig: emkidkel. Vol. III, 2010. Pp. 851-948. This piece
"Öčig" is on pp. 867-872
Fragment of Zhamcarano's manuscript facsimile
in Chiodo's article on the nine paladins
Sayinǰirġal and Šaraldai edition, in AOT, p.
36-38. Note on p. 38 says this was copied from the Altan Bičig. Clearly, the
source of this edition is closely related to L3... Perhaps sharing the same
source, if not a codex descriptus of the latter...Sigla
Notes:
The witnesses can be separated into two groups:
1) T, O, and A, and of these O and A are closely related
2) L, G, and Z, and of these L and G are closely related. These are all direct copies of the Altan Bičig kept at the shrine in Ejen Qoroa before the desecration. However, G is clearly a more haphazard version that chose the lengthiest version of the three hearth prayers as representative of the whole. L is a neat and careful copy, but likely made emendations without marking them, as did Z. Z is Zhamcarano's manuscript copy as printed in Chiodo (1994)
In the lengthiest direct copy of the Altan Bičig in Eǰen Qoro-a, L, this prayer is specified as the hearth prayer for Činggis Qan, and appear in various forms in four places. partially included at the beginning of the Yeke Öčig. The entire text is also repeated later in the Altan Bičig as a stand-alone prayer.
In T, this fire/hearth prayer is combined with the first-fruits of kumiss aspersion prayers, which is treated separately.
In O, the beginning of this prayer is sandwiched between two other titles related to the First Lady (Iśi Qatun): 1) Iśi Qatun Öčig, and 2) Iśi Qatun Eǰin-ü Ġal-un Öčig. In A, the prayer has its own title simply as "Ġal-un Takilġ-a".
Eke Toḡorolčin (Iśi Qatun) a- erkin sačuqu (Ġal-un Takilġ-a)G: starts on [10-2] (The following hearth prayers are found about 50 pages into the Altan Bičig copied from Ejen Qoro'a. It follows the same general schema.)
In the Altan Bičig texts from Ejen Qoro-a, the previous prayer is immediately followed by this shorter but generally similar prayer.