Mongol ulsiin Altai Urianhaičuudiin Tod üsgiin hereglee (Aman tüühiin sudalgaa)

Altai Urianhaičuud Züüngariin üyed šariin šašind orood busad Oirdiin adilaar Zaya bandidagiin tod üsgiin sudriin orčuulgiin ulamjlaliig hereglej baijee. ŠInjaanii Tekes goliin ursgal daguu Ööldiin dund önöö hürtel ulamjilj irsen tod üsgiin nom sudar unših “har bagš” nariin zan üil (ene sedveer sudalsan golduu Erdemtü MingGad 2014) Altai Urianhaičuudiin dund bas tügeemel baisniig Šinjaan dahi Altai Urianhai bolon Mongol uls dahi Altai Urianhain zarim sumuudad hiisen aman tüühiin sudalgaa batlaj baina. Altai Urianhain doloon hošuu Manj Čingiin üyed Hovdiin amband hariyalagdaj baisan tul zahirgaanii heregt mongol bičig hereglej, tod üsgiin hereglee šašin bolon huviin hergseend hyazgaarlagddag baiv. 20-dugaar zuunii hoyordugaar hagast Altai Urianhaičuudiin dund tod üsgeer nom sudar unšij delgerüülj baisan süülčiid cööhön hüniig tölöölülj gurvan hünii namtriig aman tüühiin daguu ögüülne. Negdügeer ni, Bayan-Ölgii aimgiin Čuluukaan Batnasan (1884–1960), hoyordugaar ni Bayan-Ölgii aimgiin Bulgan sumiin nutagt aj törj baisan Türüünii Togtoh (1889–1963) bolon tüünii ohin Damdinii Muujaa (1909–1992). Guravdugaar ni, Hovd aimgiin Mönhhairhan sumiin irgen agsan Sanjiin Naadgai.During Qing period, todo bičiq (clear script) was used as the official administrative script in banners belonging to military governors in Ghulja and Tarbagatai, but in the area subordinated to Khovd ambanate Mongolian script was in use. Knowledge of Mongolian script was also required from Altai Urianhai governors. The use of todo bičiq was limited there to the private religious sphere. A research of oral history among Altai Urianhai in Xinjiang proved that there once existed a similar tradition of non-monastic religious specialists hara bagši as attested among Ööleds in the upper reaches of Ili river. But among Altai Urianhai in Mongolia, the term hara bagši is scarcely known and it seems that no villager is now fluent in todo bičiq. This contribution based on oral historical research would like to reconstruct images of three outstanding bearers of the clear script literary tradition among Altai Urianhai in 20th century. In the Left Wing Amban's Banner, Menddavaa has been described as a hereditary hara bagši who came to Mongolia (present Altai sum, Bayan-Ölgii) from Xinjiang during 1930s migration. In the Right Wing Amban's Banner (presently Bulgan sum, Bayan-Ölgii), T. Togtoh and her daughter D. Muuža represent female lay devotees (usanz) who practised regular reading of the most popular clear script sutras as the most noticeable act of their praxis pietatis. A dependent of the same banner, recently citizen of Mönhhairhan sum, Hovd aimag, S. Naadgai, personifies the intellectual legacy of the old banner nobility surviving until the end of 20th century