Museum Ethnology Research Papers - Academia.edu (original) (raw)

The relationship of Mongols, including the Altai Uriankhains, to their children, especially to their young, were very soft and delicate, which was due, in particular, to the faith in the rebirth of deceased relatives in their own relatives. In addition, the idea was common on the unusual status of children, allegedly to three years of age (until they begin to speak) belong more to their creator and protector-zayan, i.e., "were" closer to the world of ancestors (spirits), rather than to the community of people. Therefore, from birth to adulthood and all life of a child is accompanied by a whole set of complex and various magical ceremonies, rituals, expiatory sacrifi ces, safety measures and protective charms. Let's start with maternity rite. One of the major attributes for the concept of happiness among the Altai Uriankhains, was the presence of children in the family. The more of them, the better for the parents. Hence the birth of a child-one of the most signifi cant events in the life of any family, genus and clan. The news about the upcoming addition of the joy was perceived not only by their spouses, but also all their relatives. Birthings are usually held in a yurt of mistress. Immediately after birth, it was given low-fat and unsalted soup with fi nely crumbled chunks of meat to a woman who delivered a newborn. During three days in a yurt is kept the fi re which, according to legends, defended the mother and baby from the evil spirits. Woman who gave birth was considered unclean (buzartay), so it was forbidden to touch the fi re, and other things, in particular, to a home dish. She used only her intended cup in which she was fed a specially prepared meal. Before returning to normal domestic affairs and once again come to the fi re, the woman required to attend the rite of purifi cation (ariutgah). Usually it took from 3 to 5 days after birth. During this rite the fi rst time washed and newborn child (huuhed ugaah). Rite of bathing and putting the baby in the cradle marked the initial stage, symbolizing the communion of the newborn to the family. Ritual action of the act consisted of granting a new member of its own "house", i.e., cradle, and property (gifts, including pets), and naming. Rite of washing the child was held as follows: monk, who was invited on this occasion, to cope on their holy books, the fate of the unborn and advised to invite to a celebration of a certain number of children, and so were all of the same age. In addition, he