 Это типичная трейсия. Как это можно описать? Есть структура, которая не в разных культурах. Это очень важные вопросы. По-прежнему, мы об этом говорили про природный природный шаманизм. Сейчас мы можем это сделать, в связи с битами, в описание важных шаманистических ритуалов. Этот манискрут был definен в всех элементах от нашей института, азиатик-музея, традиции, которые, я считаю, в первую очередь существовались как фороли, и это было фиксировано в римном форуме. Есть только один очевидный факт в этом тексте. Мой пролинеральный исследователь в последние два года выяснил, что это очень трудно, в данный момент, для того, чтобы понять, потому что из-за многих причин. И потому что из-за этого я не могу представить, что здесь только глимпси моего понимания о генеральных и генеральных семантиках. Чтобы быть замороженной, я принял на unity, чтобы найти фороли с генеральным саморазом иhthalмизмом и генерского саморазом, потому что, скажем так, я тоже не принял на то, что я не дал на то, чтобы ты находился. Я не хотел бы, чтобы ты оставил что-то в том, что ты понимаю, что я дарил на то, что я не называю даром, и я не называю даром, потому что ни в коем случае я не называю даром, Я должен сказать, что для каких-то причин, моего человека понимание о том, что тангут-шаманизм больше консент than some of the nice pre-Buddhistic religious folk existed in the Tangut ancestor than to autohtonuous pre-cultural religious beliefs similar to Siberian-Altaic shamanism as this notion was firstly defined. So, for example, when I made a Tangut code, its reference to special shamanistic structure or service in the Tangut emperor code, I never associated it with shaman ritual in context of so-called pre-cultural autohton concept, but rather with organized beliefs system. Now I should confess that the further study of this text didn't force me to change my opinion, but gave you more wide landscape for resourcing this field. Anyway, let me first use one more short shamanism definition. I am completely sure that we are aware of it, but anyway, taken occasionally from Perp Verne, article one in shamanism. So, the existence of a religious expert who in state of trends rarely assimilated mediates between the... and travel between the world of humans and the world of supernatural powers, the trends has the form of an ecstatic journey. Chief among the other characteristics is the existence of helping spirits. Another question for the discussion and context of this definition are presented by two opinions by Ileade and Hu Krams, who studied the law on shamanism. So, shamanism coexist with other forms of magic and religion as a very other things, and shamanism has cultural and historical limitation, not well adapted to the high level of social cultures as Khalkran states. After this short introduction, let me give the short interpretation of this text context and please keep in mind that this is only variant of my preliminary research, research, and then we can see how this concept and problems mentioned would be applied to Tangut text context. So, it's introduction of text according to definitely of the Tangut characters. So, the heaven divinity decided to punish us with dry, the chieftain of some rule sent shaman to hell, he performed ritual and all hell's force were destroyed. One, the astral spirits by the strong wind forced the evil spirits go away, as for greater people began regularly to perform the sacrifice to astral spirits and in turn, the planet spirits defended the body of truth. Later the ritual body was destroyed, destroyed and spirits have gone away. The uncomplete ritual is burnt without wind and if one part of ritual is not true, the raw is rise again. First we find here trace of some ancient cosmogonic myth, the supreme divinity of heaven decided to punish us and humankind for unknown reasons. And maybe there is no reason at all, but under the will of this supreme force. Role state marked the motive of disaster or punishment that succeeded the period of prosperity in Dunbao Antibiotic context and other legions of Tibetablaman people. Another interesting point in this passage is the mention of some crucial, important astral ritual which was thrown initially by Klamrula. And I can propose that later it was transformed to the important emperor ritual. I guess that the notion of this ritual we can find in Tangud Codex in ceremony of Yuan Hao taking emperor's title and also in some Tangud original text. The part of this ritual was lost and this was first primordial sin for these people and chief called to Shaman, free to all come line and to perform it to several beings. We met in first line, wrote Shaman here, Shaman here, but he looks rather as a priest performing sacral ritual, a specialist on ritual, so that shape or born in Tibetan tradition. So after this introduction, there is the body of text itself. Heaven heads appeared, that demon bear kept the door closed. Another demon bear enters house for whole, looks around and steps to right path. White steps from the east, enters to the temple. Demon bear hides and looks, then spills salt. White stairs is not here. While demon bear is hiding, heavens have entered, see the shadows of demon bear who blocks the way. We see here two positions. Heaven head or maybe heaven bull is aware of its written incorrect. White stairs and they are tabernace, heaven devils, bear and man. Putting aside all these enigmatic divinities and their specific functions, we see here the conflict between demonic heaven forces and heavenly good ones. The heaven divinity or heaven head defends some sacral territory, maybe heaven palace. They want to attack or to blaspheme white stairs and split the soul, that interesting ritual moment connecting with soul. Please take attention that the world soul is in the name of the lake of the Sisi territory. Demon may go, bear took arrow and facing the palace or temple hall and asked some question. Dark crocodile mysteriously desecrated palace among all shamans. Shamans all is the most skilled one. White stairs are used with demon. Heaven head ask her about it. White stairs lie to him and ask shaman all to hide her. White stairs gave birth to a child, escaped accompanied by golden and wild wolves. Demon escaped and made avod all beings. Heaven head hated demon, ordered shaman all to punish him, he tied him and thread to mount the picker. Page 4. Heaven head, sorry, heaven shaman is pleased, gross copulated with white coal. Shaman cloud, saw it and talked to all about it. Heaven shaman took blade, hit mount and held and killed it. Then burdened the eight spirits, yellow, yellow one, earth lord reappeared. Heaven lord and earth lord played dice on the aroma bridge. Force spirit be white drum. Shaman defended against demon with shin bone and blade. This is quite discontinuous logical narration if we can try only to try to grasp journal semantics through the illegible or discosive grammar construction. We read that white stairs were headed and to cross with demon and child was born. Yet there is an important notion of different type of shaman, among which shaman's pole is the best one. This notion of such shaman connected with certain totem and animal is very important information for ethnic identification of religious tradition. We know that pole, for example, as totem is widespread around the different world culture, the nearest to this tradition is tombus and aura people. But here the role of shaman is dubious and do, he looks like trickster. He helped white stairs, mysterious being to escape under the defense of animistic personages, wolves. And then having God ordered shaman, which called for spirits will he to kill the demon. He did it in realistic forms, right here to mount the peak. Please note that phonetically will he resettlement typical divinity of places will have. We read about some capillations with white pole. We can report that some mysterious mountain head or divinity took patent discretion. This capillations should be punished. In this point of tale, having shaman and cloud shaman, I appeared one of them, or if the same one person or skip mounted head with blade. Then ancient era of spirits, Burton Bear, Young Love One, or Mikhan, I pray, and we must remember that mythic zoomorphic ancestor of Tangut is Korean Bear and the sacral role of mounted in the soldier of Tibetan Grand People too. The state here is some act of creation as consequence of redlock. I guess we find a trace of local calendar agricultural myth in this episode. The core recluse and myths are widely made in Bontex and local myths too. Head is the metaphor of some divinity of local spirit. In other sacral moments, played dice for land and kingdom wrestling between the God of Earth, Young Love One, or Mikhan, and here on the heaven aroma bridge. We must understand that we find here the confirmation that initially Young Love One or Mikhan was God of Earth, not Underworld. The same we made among the ancient Mongol beliefs. Shaman, cloud, rolled dice. Lord of Heaven, Lord of Earth, returned to the Exodus. There is remedy from old age, equal to the stereo three. Bridge of our own is destroyed. For this three, Death Kamalanya, old age, ritual, and cohesion Kamalanya, three the stereo spirit was among it and for lands and for land was sent. Chieftain stole this world and then Shaman on the horse rolled through the spheres. In the ancient time, Young Love put the death in the world, sent them on the way to get the dice and nine demons walked after him. Son of Himei stopped Demon Bear. He bet, hothed run, climbed up the sky to hold the door shut. Demon Bear was pushed, he jumped on the black sheep back. Wife of Himei was transformed and made by burn and was punished for this body blasphemy. She was in Kanga, kind of shackles, and was beaten with a cane. The most interesting semantic aspect in this discursive text fragments are false. The motive of dice playing is ritual friends for kingdom. The Shaman plays the main role here. Because sometimes it was stolen by a demon which was sent by Young Love to put the death in the world. Then appeared another paganism, Himei or Himei son. It's a very significant point, sorry, because this name imagine a sea of meaning established by the saints. So there is some geology of text. Is this only from evidence that this text is indigenous and whose source? Himei stopped Demon. Himei stopped Demon, he bet shamanistic run, made shamanistic ritual trip and stopped Demon. But there is another aspect. Wife of Himei, who transformed in Magpie and was punished for this violation of body. Also written about mysterious real ones. Maybe it's mysterious spirits and three main rituals, two of them are named Escan line for death and for conception. Each other mentioned the enigmatic three and Nazi people ancestor legends. Magpie teared out the tongue of Demon, trivet, destroyed the air for 1000 years. Young Love once sent big game, one day haven't called for Himei and gave him horse drum to beat. Haven't sent him to God for fear from death. Beginning of the way has no achieve. Chief himself finally. It said in ancestor script about Khamlanya, who knows how to speak, can kill with words of life. Who can walk, please the way to start the hell game. This aphoristic speech is quite clear to compare it with other this text context. There is end of this text part. Another part of manuscript from page 8 to 13 is other text having close semantic connection. Escan line, Escan line text and at Carlos ancient tale of Tangud ancestor believed too. It's a very interesting and very difficult for understanding mixture of folk tales, of Kalendegra and Astral myths and maybe also trace of real historic events. Especially interesting is the notion of some war where the Tibetans perhaps, yes maybe suppose were enemy who attacked Tangud's. As enemy they are identified with some demon who destroys the sacred three port in the west and the west is called as dirty place. An ally they call this connotation we could propose here that he will find a trace of conflict and war between Tangud and Uyghurs, their western neighbors. And at the same time we must remember another sample significance of the west in Tangud mythology. We also met here the notion of some mysterious nine ways or nine texts incarnation. This nine ways is important trace of one cosmogony and frequently met in one text. We must mention here nine ways of one text which we were carefully studied by Snagru. We also find the trace of local after-octon cosmogonic myth here. The god of heaven fought against the ever built the temple. We met here such zoomorphic personalities as cranes, Xiva, Liu, Bu, Bu Tarile or Tamiya that fight against demon. Вумон plays key and dubious role in this opposition. Демон Керстико is a male antagonist and there is an amistic myth reminiscent inserted in this text. Sorry, I forget to leave this text fragment. Excuse me. So finally, turning to Kamblania origin text and range of questions we put in the beginning of this presentation, we can make the following intermediate review. This text looks like true shamanistic ritual description with all archetypical traits and attributes. Shaman magic trip is a crucial one ascending to heaven, to underworld, body transformation. In ritual action the shaman drum and shaman zoomorphic help us. We must understand that this is a real magic trip, not in state of trends. We also find different types of shamans here. So we could assume that shamanism and organized religious belief coexisted in Tangut state in different social groups. As example, Mongol belief, an epoch of Genghis Khan, while shamanism and Tangivism coexisted. But at the same time, I doubt that in official documents like Tangut Codex, there are references to pre-cultural autochthonal shamanism. I think it could refer to kind of emperor shamanism as it existed in Manju tradition or rather to specialist on specific form of ritual of religion without name for the rock state definition. And now I think we deal with cultural social limitation, but in the same historical cultural context. So shamanism can coexist with other religious forms, but shamanism occupies its own separate level which doesn't correspond with complex social structure. What cultural tradition this ritual could belong to? Tangut or other ethnicity? Text refers that shaman or is the main shaman. In this totemic evidence identity applied to Tangus. I already have marked that initially this text has been existed in oral tradition. And it was fixed in writing later. And possible additions and interpolations were made in process of further rewriting. There is no undirect Buddhist implements in text. Only some words that could be interpreted as a variant of Dharma or Karma. The language grammar characteristic argument for this is a Tangut original text, not translation. We'll find here another more firm evidence, the name of mythical hero Hime, what Hime sounds that are mentioned in the general soul, see of red, established by the saints. By the saints. In the same time, we'll find here more wide semantic field, field, but not only shamanistic ritual itself description. This semantic field includes elements of cosmogonic contestant needs for local legends. So the structure is more complex. All this incorporation to the ritual text from the ritual to the ritual to the ritual text on the ritual equation. The same picture we find in one text studied by Ross Tain and Marcel Lové. So we can conclude that for this ancient ethnicity, ritual existed as a fusion of many different components, but not a separate single right. Or maybe in such case it's not shamanism in its strict sense, but complex belief system, religion without name, excuse me. And finally, what part of ritual was lost and its subtle unity was destroyed. I don't know, it's a mystery for me still. But maybe it's sacred death for games that was stolen by demons. Anyway, we can propose that because of this tragic loss, death was created, a demonic force entering the world. Shaman made his magical travel only to lock the gate of underworld, but it was impossible to restore the whole order sustained by ritual. This is only my version of understanding. Thank you.