Secretariat of the International
Association for Mongol Studies
Ulaanbaatar
MONGOLICAAN INTERNATIONAL JOURNAL OF MONGOL STUDIES
Vol. 46, 2013
INTERNATIONAL ASSOCIATION FOR MONGOL STUDIES
President Klaus Sagaster (Germany)Honorory President Ozawa Shigeo (Japan) Bira Sh (Mongolia)Vice-Presidents Bazarov B.V (Russia) Bawden Ch (UK) Chingeltei (PRC) Choi Kee Ho (Korea) Enkhtuvshin B (Mongolia) Humphrey C (UK) Tumur-Ochir S (Mongolia) Schwarz H.G (USA) Secretary-General Tumurtogoo D (Mongolia)Executive Director Ishdorj Ts (Mongolia)
The International Association for Mongol Studies (IAMS) is an International non- governmental scholarly organization uniting Mongolists, Centres of Mongol studies and Associations on a voluntary basisThe IAMS aims at encouraging Mongol studies, assisting scholarly activities of Mongol study Centres and Scholars Mongolists, promoting munual understanding and cooperation among scholars from different countries of the world (from the IAMS Constitution.
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This “Mongolica” was prepared by the IAMS Secretariat
Editor-in-chief Tumurtogoo D.Executive Secretary Purevjav E.Technical Editor Altantsetseg M, Battulga M.Computer Typist Narantuya Ch.-----------------------------------------------------
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ISSN 1024-3143
MONGOLICA Vol. 46, 2013
3
ÃÀÐ×ÈÃ
I. Ìîíãîë ñóäëàëûí ºã¿¿ëýë
Âàí Õàî (ÁÍÕÀÓ). Ö.Äàìäèíñ¿ðýí áà ÕÕ çóóíû
Ìîíãîëûí óòãà çîõèîëûí ñóäëàë ø¿¿ìæëýë 7
Îêàäà Ê (ßïîí). Ã.Æèãæèäñ¿ðýíãèéí íàéðóóëñàí
“Èõ Íàöàãäîðæ” áàðèìòàò - óðàí ñàéõíû êèíîíû òóõàé 13
Ï¿ðýâæàâ Ý (Ìîíãîë). Ìîíãîë õýëíèé õýì õýìæýý ñóäëàë 20
Ðèí÷èíäîðæ Æ (ÁÍÕÀÓ). “Áýíñýí”-èé ¿ëãýðèéí òóõàé 35
Öåíäèíà À.Ä (ÎÕÓ). Ñóðãààëûí çîõèîëûí óëàìæëàë
øèíý óðàí çîõèîëä 50
Öýðýíñîäíîì Ä (Ìîíãîë). Òýíãýðèéí îðîí “LI YUL”-èéí òóõàé 52
×óëóóí Ñ (Ìîíãîë). Øèíæëýõ óõààíû õ¿ðýýëýí äýõ
Ë.Äýíäýâèéí æèë¿¿ä 57
Ëèøòîâàííûé Å.È (Ðîññèÿ). Ñòàíîâëåíèå è ðàçâèòèå íàóêè
î Ìîíãîëèè â Âîñòî÷íîé Ñèáèðè (XVIII-XIX ââ) 80
Î÷èð A (Ìîíãîëèÿ). Ïðîòîòèï è ïðîèñõîæäåíèå íàçâàíèÿ
Ìàíãàñà (MANG US) ãëàâíîãî ãåðîÿ â ìîíãîëüñêîì ôîëüêëîðå 88
Obrusānszky Borbāla (Hungary). Cult of the Sun Hunnish
and Mongolian Connections 94
II. Ýðäýì øèíæèëãýýíèé ºã¿¿ëýë
Àêèðà Êàìèì¿ðà (ßïîí). Àëòàéí óðèàíõàé÷óóä:
Ìîíãîëûí ñîöèàëèñò óãñààòíû ç¿éí îíîëä 103
Äàãâàäîðæ Ä (Ìîíãîë). Ìîíãîëûí áà äàÿí äýëõèéí
òîãòâîðòîé õºãæèë: ò¿¿õýí ¿éë ÿâö, ñóðãàìæ, ä¿ãíýëò¿¿ä 111
Æèàí ×óàí (ÁÍÕÀÓ). ×èíãèñ õààí ×èõóðãó óóëûí õºíäèéí
èõ çàìûí ñóðãààëûí ýýäðýýòýé àñóóäëûí òàéëáàð 119
̺íõáàÿð Á (Ìîíãîë). ÕÕ çóóíû òºãñãºë, ÕÕI çóóíû ýõýí ¿åèéí
Ìîíãîëûí óðàí çîõèîëûí ñóäëàë ø¿¿ìæëýëèéí òîâ÷îî
(1990-2007) 124
MONGOLICA Vol. 46, 2013
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Ìÿãìàðöýðýí Ø (Ìîíãîë). Íàðíû àðàë, öàãààí àðàë,
¿çýñãýëýíò àðëûã îëîõîîð õèéñýí ñóäàëãàà ¿ð ä¿í 148
Îòãîíöýöýã Ä (Ìîíãîë). Ñîëîíãîñ, Ìîíãîë èðãýäèéí
ãýðëýëòèéí ºíººãèéí áàéäàë, õýòèéí òºëºâ 158
Ñîäáààòàð Æ (ÁÍÕÀÓ) “Áºðò ÷îíî”-ûí òóõàé ýíä¿¿ðýë 172
Óóãàíáààòàð Æ (Ìîíãîë). Ìîíãîëûí îð÷èí ¿åèéí æ¿æãèéí
çîõèîëûí òóóðâèë ç¿éí ÷èã õàíäëàãà
(1990-2010 îíû æèøýýí äýýð) 177
Äðîáûøåâ Þ.È (Ðîññèÿ). Êòî íàó÷èë Ìîíãîëîâ
ïîêëîíÿòüñÿ íåáó? 180
Ïàíîâ À.È (Ðîññèÿ). Ñîâðåìåííàÿ èíòåãðàöèÿ Ðîññèéñêîãî
îáðàçîâàíèÿ â Ìîíãîëèþ 195
Òàãàðîâà Ò.Á (Ðîññèÿ). Ê ñåìàíòèêî-êîãíèòèâíîìó àíàëèçó
êîíöåïòà “ÿçûê” áóðÿòñêîãî ÿçûêà 201
Ôàëèëååâà Í.Â., Ôèëèí Ñ.À., Äóãàðæàâ Ë.,
Åðîôååâà È.À (Ðîññèÿ). Ïðîáëåìû âçàèìîäåéñòâèÿ
Ðîññèè è Ìîíãîëèè â ñôåðå îáðàçîâàíèÿ 207
Zolzaya Choijin (Mongolia). The cultural basis of the body
is a container Metaphor in English and Mongolian 225
III. Ìýäýýëýë
Ýìãýíýë. Ïðîôåññîð ×èíãýëòýé (1924-2013) 239
MONGOLICA Vol. 46, 2013
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CULT OF THE SUN HUNNISH AND MONGOLIAN CONNECTIONS
Obrusダnszky Borbダla (Hungary)
One of the significant sacrifices of the Eurasian steppe civilisation is the “Sun
greetings” sacrifice, which is an ancient tradition among Mongols. As the Secret
History of Mongols records, Temujin or the later Chinggis khan waked up at
dawn and prayed to the rising Sun. On the other hand, Sun, or Sunbeam had a
special task in the nomadic royal dynasties: it contributed to born a Heavenly son,
who was able to unite the world or the whole Eurasian steppe belt.
Regarding some research results, worship of the warm and life-giving Sun can
be observed in almost all ancient communities, and most of them sacrificed Sun.
However, there is specific item which related only Eurasian steppe peoples. One
of them was Sun greetings tradition, which inherited among Mongols, and widely
developed those people of all Eurasian steppe, who preserved steppe tradition as
well.
If we carefully observe the ancient steppe nomadic way of life, we would
realise the ancient steppe tribes didn’t believe that midnight was the turning
point of the day as along the modern calculation, but the sunrise. Such traces and
thinking way can be found in the Eurasian steppe peoples traditions throughly
Eurasian steppeland. The rising Sun at dawn divided two worlds, night and day, or
the dark and the light, one ends and starts a new day. This change was celebrated
by the Mongols and their ancestors every morning giving thanks for the Sun and
the Heavently God (Möngke Tengri) in order to save the Nomadic communities.
Some remarkable Mongolian beliefs remained in the Secret History of
Mongols, which recorded some nomadic sacrifices. It summarised Chinggis
khaan’s origin and life, one important part of it when Temujin escaped from his
pursuers due to Burkhan Khaldun, that’s why He decided to sacrifice Burkan
Kaldun every day at dawn and greets the rising Sun. The source explains how this
ritual took place: the later great khagan took his hat in His hand, He loosened belt
and he threw it over His neck. Then striking his breast with His hand, he knelt
nine times to the Sun, sprinkling offering of mare milk in the air, and he prayed.1
After he ordered that every successors have to be done the same way.
It was one of the earliest description of the holy mountain ceremony among
Mongols. Previously the Secret History of Mongols mentioned only Burkhan
Khaldun as the centre of the Borjigin tribe.2 Also the same source mentioned a
particular geographic name, which may relates the Sun greetings ceremony.
Along the Ulz river had a Naratu - sitügeen place, which probably related to the
Sun ceremony centre, where special sacrifices had been performed as some
Mongolian scholars think of.3 Fortunately, not only these two datas found in
the ancient historical sources, but other 13th century sources mentioned it,
particulary those foreign envoys, who visited the Mongolian court, they also
portrayed some elements of this ritual.
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One of the first envoy was Peter from Russia, who reported the habit of
the Tatars on His way to the Khan court. He recorded, that every morning
Mongolians raised their hands toward the God.4 Similar ceremony was recorded
by Plano Carpini, whose work devoted the description of the Mongolian beliefs.
He explains: “The Sun, in addition, the Moon, fire, water and earth revere and
worship , the first of the food and drink and fruits dedicated to them, especially in
the morning before they eat or drink.”5
The foreign travelers probably noticed the same ceremony as the Secret
History of the Mongols did, but probably the envoys had no right to participate
in the whole ceremony, that’s why they reported only some fragments. These
fragments are valuable information for us, because the complement exists such
an ancient Mongols ceremony. It is possible that the Khan not only bowed to the
Sun, but drinks - e.g. mare milk - are offered to it, and the ceremony has to be
done at sunrise. We realise from the foreign envoys one important information,
the cult is not only for the nobles, but also the common people also dedicated
sacrifice to the Sun.
A certain part of the ancient cult of the Sun greetings is to reconstruct the
Mongolian case surviving records. The Sun greetings ceremony has to be done
on a hill or mountain, where the tribesman may have arrived before sunrise.
He arrived there without having breakfast. As the Secret History of Mongols
mentioned, Chingis khaan brought only some mare milk with Himself to Burkhan
Khaldun in order to sprinkle it over, and on the top, He get off His main emblems
of power, belt and hat, and they sacrificed to the Sun.6
As the Secret History of the Mongols recorded, Temujin commanded to be
held the Sun greetings ceremony for their all children and successors. As the
Mongolians said, Burkhan Kaldun had a long tradition of ancient ceremonies,
among both local pastorals and noblemen. When the Buddhism spread Mongolia
in the course of the 17th century, Zanabazar, who belonged to Tushetu khan
linage, estabished a chapel at the foot of the Burkhan Khaldun. He sent lamas
to guard the ancient ceremony centre, maybe he involved the ancient rites into
the new faith and lamas protected the sacred territory conducted rites until
the 1930’s.7 From that time communists prohibited to practice any religious
ceremonies in the territory of Mongolia, so the local pastorals might prayed
secretly. After the collapse of Communism in Mongolia, Burkhan Khaldun have
been the one of the main sacrificed centre of Mongolians.
Around Burkhan Khaldun preserved the ancient Sun sacrifice, but some
special Mongolian epics, e.g. Janggar. Some Mongolian tribes in the altay
Mountains, like Uryankhai, held a special oboo ceremonies, where participants
prayed the rising Sun and knelt in front of the oboo at the top of the moutain. We
must clearify these kinds of offerings in order analyse, whether there are any
connections with the ceremony of Burkhan Khaldun.
Some Mongolian researchers think, the above mentioned ceremony hasn’t
been establish by Temujin in the 12th century, but His ancestor, or Bodonchar
also had it. Some Mongolian researchers suggested that the origin of the Sun
greetings ceremony goes back hundreds of years, in fact Z.Batszajhan mentioned
in His monography, titled a Hunnu considered that root might trace back as far as
the Huns.8
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Nowadays, not only pastorals in Mongolia inherited the Sun greetings
sacrifice, but those Mongolians, who live in Ordos, Ejen Khoroo and keep Chingis
Khaan’s cult. They also kept celebrating the ancient Sun greetings ceremony in
the first day of the Lunar New Year. The darkhats wake up before dawn, when
nobody looked at the traces of five main animals, took mare milk and went to the
White Flag’s Court in order to sacrifice the rising Sun. They poured milk, lighted
candles, sang songs, knelt in front of the White flag and read Sangin takhilga and
Sűldin sang. After it, they bowed three times before the flag and left that place. At
the end of the ceremony they got around three times the sanctuary, and departed
from the nearby, when lighted a new fire, food and drink offerings were carried
out.9
It is true, the Sun greetings custom was quite early, goes back the steppe the
ancient steppe hstory. Unfortunately, we have only some fragments about that,
because the early nomadic states haven’t been recorded their own history in
books, they preserved their origins and great deeds in orally, e.g. in lyric forms.
The one of the first written sources for Huns is Sima Qian’s Shi Ji Chronicle,
where He noted that the Hunnic Shanyu got up at dawn, go out to the tent, bow
down to the Sun and the same thing had happened in the evenig with the Moon.
The ceremony is very similar to the Mongolian version, the missing information
due to the fact, the foreign writer hadn’t known all related details. Perhaps Huns
hadn’t been allowed for foreigners to participate in, that’s why he only reported
the external event. However, it turns out that the religious activity already existed
in Inner Asia during the Hunnic period, who established a huge empire in Asia, on
the other hand, the Sun and the Moon became supreme power symbol of Huns.
We have archaeological evidence for that, in Gol Mod excavation the Hunnic
royal emblem apperead from the tomb. It should be noted that the Secret History
of Mongols has survived this dual emblem, it was the symbol of union of world.
The Sun and Moon was a special meaning of Borjigin tribe also, as Dei Sechen
explained it, in His dream suddenly appeared White Falcon, the sacred animal of
Borjigin tribe, holding Sun and Moon in his leg, Dei Sechen knew, wh would visit
Him.10
The details of the Mongolian tradition is worth looking for among the tribes
who also inherited the most elements of the ancient steppe civilisation, which
belonged to Saka, Scythians and Huns. Most scholars think, the some Inner Asian
people - both Saka or Yuechi and Huns - carried out their own heritage westward.
Unfortunately, lack of historical sources of that time, we are not able to date
the origin of this special cult. Most data can be drawn from the ancient Chinese
sources, some of them remained in the Mongolian period, and we have rich epic
or folk tradition, which exists today, but we are not able to clarify their origin.
Ancient geographer, Strabon, who lived in the 1st century BC recorded that
Central Asian Massagetas worshipped the Sun and sacrified white horse for that.11
One element of ancient Sun sacrifice can be observed in Kazakhstan, the former
territory of Massagets, where presently young people -after gratuating the school
in the end of May - climb the highest mountain or bridge in the evening and await
for the Rising Sun. 12
For us, the Massagetas have a particular significance, because Byzantine
chronicler, notably Prokopius of the 6th century, used its name for decription of
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Huns. What is certain is from this notice, some of the allied tribes of Huns lived
not only in Central Asia, but they moved westward under leadership of the Huns,
they reached Caucasus Mountain, where also related steppe peoples lived. The
Huns allied with some steppe tribes there by sworn brotherhoodship, that’s
why they were be able to quickly took over the whole Central Asian and Black
Sea region and even reached and passed the Derbent gate (or Hunnic - gate)
and reached the Transcaucasian territory, where settled down. Perhaps their
inheritance was preserved by successors and we can find it in the territory of
present-day Azerbaijan, where some group of people pilgrimated in a particular
way. The third highest point of the Caucasus 3629 - meter-high Babadag. The
locals worship as a sacred mountain and in July and August and made pilgrimage
on the top of the mountain. The locals start climbing in the evening and they await
the rising Sun, to pay tribute to it.13
We are able to find the ancient Sun greetings cult the westermost part of the
great Eurasian steppe, which was the centre of the European Hun Empire, the
territory of the former Kingdom of Hungary. The elements of ancient sun sacrifice
remained in use in some places of the Carpathian Basin, where Hungarians live.
Sekler-Hungarians, who live in Romania, now, had a very special pilgrimate in
Csiksomlyo at every Pentecost. Every year thousands of Hungarians, Seklers and
Changos climbed up to Somlyo mountain nearby, and prayed for a long time. They
wait for the sunrise without food or water to greet the life-giving Sun. According to
their special belief, those, who pray deeply, would be able to see the Holy Spirit.14
The origin of the special ceremony is unknown for scholars, it is not derived from
the Christian tradition nor folklore of the surrounding nations. It is sure, that
they preserved the ancient Hunnish Sun greetings cult. The Seklers themselves
are very proud of their Hunnish origin, and they main symbols are Sun and the
Moon, which can be seen on their flag and their own gates. Fortunately, not only
in one place, but same other territories of Former Hungarian Kingdom preserved
the similar ceremonies. Sun greetings was in practice among Changos, who
live in eastern edge of the Carpathian mountains. Andrew Duma, local teacher
and scholar, who lives in a small village Klezhe said that their parents and
grandparents prayed every morning to the rising Sun, in the villages knolled the
bell in every morning, and prayed for the Heaven. Some people went to the brook
to bow the Sun, some people did it at the public wells. 15 The same notice is from
Ferenc Zajti, orientalist, who brought up near the great Hortobágy plain, Hungary,
where local shepherds welcomed the rising Sun every morning. They respected
the Sun and raided their hats and prayed an prayer. 16
We find the ancient Sun greetings ceremony among Paloc people, who live in
northern part of Hungary. On every 15th August they celebrate their special day
dedicated to Hungarian Goddess, or protector. In village Beny locals kept vigil one
day before, and awaiting the sunrise in the border of the village. They pray for the
rising Sun. According to the fragmentary information, we realise that Hungarians
celebrate the rising Sun the similar way as Mongolians did: they raised their hat,
and prayed the God.
The Sun - as the historical sources indicate - has another responsibility so it
required to fertilised wife of the steppe khagan. Based on the survived stories, the
sunbeam often appeared in a woman’s dream, when she felt sunbeams, or envoy
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98
of the Heaven, a falcon marked Her chest or sunk into her womb. Both of them
let Her know to born a son soon. The Secret History of the Mongols has a well-
known story about Alangoa whom regularly a ray - like people visited, after that
she bore three sons in succession.17 In this story, a ray of sunshine to have an
anthropomorphic character, buti t derived from Sunbeam. According to the story,
Alangoa knew that Her three sons were born by Heavenly power, they said to Her
sons in one time. A rather similar story has been recorded in the 19th century
in the Bolor Toli chronicle, which summarised not only Mongolian history, but
the history of the steppe peoples, which preserved in early Chinese sources. In
the Mongolian authors noted that within the North China tribal confederation
erected Hong tribe and one leader or Kuvang, had a son in a wonderful way: His
wife has been feritilized by Big Dipper’s light.18 In addition, other early Chinese
sources recorded some unique stories about wonderful birth, some of them had
been collected by Z. Batsaikhan, who found very special stories in Jin - shu, Bei -
shu and the Sui - shu chronicles. Although the author has recorded several unique
birth stories, we just presented, in which clear ancient element of Cult of Sun can
be found. The Chinese Jin - shu Chronicle recorded the following story. Cong Liu,
who belonged to the royal Hunnish clan, had a wife, who once dreamed that the
Sunbeam sunken into Her chest. Another story goes about, a certain Mr. Fu Yu's
wife, was fertilized by sunbeam, also. 19
In particular, the ancient Hunnish tradition only preserved in those tribes,
who descendant their unique Hunnish cultural heritage. Central Asian Hunnish
tradition inherited by Turkic peoples, whose leading clan or Ashina originated
from Northern-Liang Hunnish dynasty. In their miraclous dream not the
sunbeam, but the falcon appeared, which is the envoy of the Heaven and brought
news about the upcoming son. Imre Adorjan in His book titled “The children of
Turul” gathered miraculous birth motifs among Turks. He said, the Ottomans
Turks, who settled down in Anatolia int he 14th century, originated from Central
Asian Khorasan. One of His ancestor was Er - Togrul got His name because of
His mother’s dream. On Her chest ascended the growing moon made it full and
disappeared in Ottoman’s chest. Then a great tree loins began from the woman’s
womb, which extends over seas, countries and branches. However, Abdul
Qumran dervish dreamed that a falcon expanded its wings over the young ruler,
which overlayed the two continents (Asia and Europe).20
In Manas, the famous Kyrgyz epic a bird had told the boys the coming future.
A little poem reveals it: "The dream bless Jakip, but the dream brings joy, but the
bird is a child now will be Jakip baby!"21
Among the first Hungarian royal clan, Arpad who were proud of successors
of Attila the Huns, preserved special miraclous myth, of child birth. We can find
sunbeam and a falcon motifs together. One version has been recorded by Gesta
Hungarorum, which mentioned a story of the miraculous conception as the
following: “After eight hundred nineteenth year of the Lord 's incarnation, as I said
above, King Ugek Magog’s descendant was noble leader of Scythians, married a
maiden, called Emese, who was King Enedbelia’s daughter. From this marriage
born a son, who got the name Almos (Sleepy). However, he got the name due to
a divine miracle, because his mother in her sleep dreamt a divine vision, appeared
turul, and flied on Her chest and made Her pregnant.”
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The second set of data was compiled in 1358 by the Chronicum Pictum,
which was not named the Turul as their progenitors, it only delivered divine
news about the upcoming son. “Eleud, Ugek’s son, who lived in Scythia, married
Eunodbilia’s daughter and had a son, who was named Almus (Sleepy) because a
miraclous event. When His mother was pregnant, in a dream appeared turul kind
bird, and made known to Her womb comes from the stream, and multiply in a
foreign land.”22 Third historical record is from the 15th, the author is an Italian
Dominican friar, Petrus Ranzanus, who served as Naples ambassador for three
years (1475-1478) resided king Matthias 's court. He also wrote a record about
the Hungarians, which mentions fabulous Emese 's dream. “It held among
Hungarians (Hungaros) that Almos prince's name derived from the mother
of a vision. Before you could have been born because of a wonder, because a
turul kind falcon flew to Her, and penetrated her uterus, which then wonderful
luminous stream burst from a huge light emanated towards the distant parts of
the world, there agreed, but all rays treat, out of himself , and the light of the
whole area seemed to absorb. Because the language of the Huns (Hunnorum
lingua) the dream vision they say Almus, the boy got the name Sleepy.23”
The miraculous story of conception is not only maintained in the historical
chronicles pages, but is available at an early pictorial representations, also called
„heavenly rapture”. There some Siberian shaman objects, where the same scenes
can be seen. There is a parallel of it in Europe. One picture can be seen in one jar
of Nagyszentmiklós treasure, where the mythical bird in the sky just to raise a
woman. It is surely connected with the miraclous dream of steppe khatuns.
According to above mentioned data we can summarise, that Inner Asian
Hunnish and Mongolian stories tightly connected with Sunbeam, it fertilised the
woman. In the Central Asian Post-Hunnish or Turkic stories, the bird functioned
as paternal element, it contributed with marking to the wife of the khagan to have
children. The Hungarian examples are the most interesting, where both elements,
the Sunbeam and the falcon appeared in the miraclous dream. In order to
understand meaning of the old legends, we must think of not the modern peoples
's head, those people's heads to live in harmony with the nature and believed in
Shamanism. According to its ancient concept, both Sunbeam and falcon are the
envoy of the Heavenly power, we have not made a distinction between the these
forces, just heavenly power has fertilizing power of the Sun and the hawkish
(turul) bird. The sunshine of Heaven in the same way as a bird of prey. In the
ancient Shamanic faith the sun symbolizes the man's strength, because life comes
from the sky, land and add it to the form.
From the above mentioned detailed datas prove, that in the eurasian Steppe
civilisation the Sun greetingss ceremonies had a great significancy. They respect
the rising Sun, which gave the humankind ife and warm and regarding the royal
dynasties to be born a special son for the throne. The first record concerning
the Hunnish royal house, where maybe that man would ascended the throne,
who was selected by Heaven by birth, so the great nomadic khagans had to be
particular origin. That’s why they said they were Son of Heaven, or Tengri Khan.
Not only the Hunnish Shanyu, but the Turkish Bilge khagan, and Mongolian
Alangoa’s sons had the same concept of their own origin, they were created by
Heaven.
MONGOLICA Vol. 46, 2013
100
NOTES
1 MNT 103. 2 Purev, 2003. 124.3 MNT 133. 4 Peters record. In: Györffy, 1986. 5 Carpini. III. 5.6 MNT 103.7 Some ruins of a Buddhist chapel can be seen at the foot of Burkhan Khaldun. 8 Batsaikhan, 2006. 135. (Hungarian version). Other explanation Look at: Sh. Gaadamba,
1990. 223.9 Erkhsechen, 2010. 60.10 MNT 63.11 Strabon, XI. VIII. 6. 12 Guldana Sarbassova’s information. She is from Kazakhstan, but She works at
Amsterdam University, Netherland. 13 Azerbaijan fieldwork in 2010. July.14 My own fieldwork in May 2009. 15 Duma, 15-16.16 Zajti, 1928. 1.17 MNT 21.18 Bolor toli, 232. 19 Batsaikhan, 2003. 23-24.20 Adorjan, 1998. 13. 21 Adorjan, 1998. 13.22 Chronicum Pictum, 23.23 Demeny, 2004. 42-43.
LITERATUREAdorján, )mre なひひぱ. A turul gyermekei. Oguz eredetmondák és a magyar népi kultúra. )n: Fejér Megyei Pedagógiai Szolgáltató )ntézet Székesfehérvár.Anonymusなひばの. Gesta (ungarorum. Translated by Pais Dezso. Batsaikhan, Z. にどどぬ. Nüüdelchdiyn domog zui deh belegiyn bus tőrőlt. )n: Ugsaatni Zui Sudlal. にど-にね. にどどは. (unok. ゅ(ungarian translationょ Translated by Borbala Obrusanszky. Farkas lorinc )mre Publishing. Chronicum Pictumなひぱね. (ungarian royal Chronicle. Translated by Bellus )bolya. (elikon, Budapest.Demeny, )stván Pálにどどね. A magyar hősi epika. Európa Folklór )ntézet, Budapest. Duma, Andrásにどどの Csángó mitológia. (avas, Kézdivásárhely. Erkhsechenにどなど. Tsagaan süld hiygeed tuuni dagagsad. )nner Mongolian Peoples Publishing. (ohhot.Gaadamba, Sh. なひひど. Mongolin nuuts tovchoon. Ulaanbaatar. Jimbadorjiなひぱね. Bolor toli. Undestni (evlel, (ohhot. Purev, Otgoniにどどぬ. Mongol boogiyn shashni ner tomyoni tailbar toli. Mongolin Shinjleh Uhaani Akademi. Tuuhin (ureelen. Ulaanbaatar. Strabon なひばば. Geographica. Translated by Balazs Janos. Gondolat, Budapest. Zajti, Ferencなひにぱ. A hun-magyar őstőrténelem. Veszta-kőnyvtár, Budapest
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