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{{Short description|Turkic god}}
'''Qormusta Tengri''' (Qormusata Tngri "King of the Gods", also transliterated as '''Qormusta Tngri''' and '''Hormusta''') is a god in [[Mongolian mythology]] and [[Mongolian shamanism|shamanism]], described as the chief god of the 99 ''[[tngri]]'' and leader of the 33 gods. It is the same of Turkish deities / gods '''Hürmüz''' and '''[[Kormos]] Han'''.
'''Qormusta Tengri''' ([[Cyrillic script|Cyrillic]]: Хурмаста, Хормуста-тенгри, Хан-Хурмаста; from the [[Sogdian language|Sogdian]] Хурмазта/Khurmazta; also transliterated as '''Qormusata (Tngri)''', '''Khormusta (Tngri)''', '''Hormusta (Tngri)''', and '''Qormusda (Tngri)''') is a god in [[Tengrism]] and [[Black shamanism|shamanism]], described as the [[King of the Gods|chief god]] of the 99 ''[[tngri]]'' and leader of the 33 gods.<ref>Дугаров Б. С. Этнос и культура. Культ горы Хормуста в Бурятии</ref> Hormusta is the counterpart of the [[Turkic mythology|Turkic]] and Mongol deities, '''Hürmüz''' and '''[[Kormos]] Khan'''.<ref>Religion and Politics in Russia: A Reader Edited by: Marjorie Mandelstam Balzer {{ISBN|978-0-7656-2414-7}}</ref>{{sfn|Sims-Williams|1992|p=44}}


According to [[Walther Heissig]], the group of 33 gods led by Qormusata Tngri exists alongside the well-known group of 99 ''tngri''. Qormusata Tngri is to be equated with [[Ahura Mazda]], the chief Iranian god, and with Esrua, who in turn is [[Brahma]], the [[Hinduism|Hindu]] god of creation. The Indian influence may explain the 33 gods, analogous with [[Indra]] (to whom [[Michael York (religious studies scholar)|Michael York]] compares him, as a more active being<ref>{{harvnb|York|2005|p=129}}</ref>) and his 33 planets (or gods). Qormusata Tngri leads those 33, and in early Mongolian texts is also mentioned as leading the 99 ''tngri''. He is connected to the origin of fire: "Buddha struck the light and 'Qormusata Tngri lit the fire'."<ref name=heissig4950>{{harvnb|Heissig|1980|pp=49–50}}</ref> A Mongolian fable of a fox describes a fox so clever that even Qormusata Tngri (as the head of the 99 ''tingri'') falls prey to him;<ref>{{harvnb|Heissig|2001|p=17}}</ref> in a Mongolian folktale, ''Boldag ugei boru ebugen'' ("The impossible old man, Boru"), he is the [[sky god]] with the crow and the wolf as his "faithful agents".<ref>{{harvnb|Jila|2006|p=169}}</ref>
According to [[Walther Heissig]], the group of 33 gods led by Qormusata Tngri exists alongside the well-known group of 99 ''tngri''. Qormusata Tngri derives his name from [[Ahura Mazda]]. He is analogous to the Indian Buddhist deity [[Śakra (Buddhism)|Śakra]] (to whom [[Michael York (religious studies scholar)|Michael York]] compares him, as a more active being<ref>{{harvnb|York|2005|p=129}}</ref>), ruler of the Buddhist heaven of the [[Trāyastriṃśa|Thirty-three]]. Qormusata Tngri leads those 33, and in early texts is also mentioned as leading the 99 ''tngri''. He is connected to the origin of fire: "Buddha struck the light and 'Qormusata Tngri lit the fire'."<ref name=heissig4950>{{harvnb|Heissig|1980|pp=49–50}}</ref> A fable of a fox describes a fox so clever that even Qormusata Tngri (as the head of the 99 ''tingri'') falls prey to him;<ref>{{harvnb|Heissig|2001|p=17}}</ref> in a folktale, ''Boldag ugei boru ebugen'' ("The impossible old man, Boru"), he is the [[sky god]] with the crow and the wolf as his "faithful agents".<ref>{{harvnb|Jila|2006|p=169}}</ref>


Qormusata Tngri's relatively recent entrance into the Mongolian pantheon is also indicated by the attempts on the part of Mergen Gegen Lubsangdambijalsan (1717-1766?) to replace earlier shamanist gods in the liturgy with five [[Tibetan Buddhism|Lamaist]] gods including Qormusata Tngri.<ref>{{harvnb|Heissig|1990|p=225}}</ref> In one text, he is presented as the father of the 17th-century cult figure [[Sagang Sechen]], who is at the same time an incarnation of [[Vaiśravaṇa]], one of the [[Four Heavenly Kings]] in Buddhism.<ref>{{harvnb|Mostaert|1957|pp=558, 563}}</ref>
Qormusata Tngri's relatively recent entrance into the pantheon is also indicated by the attempts on the part of Mergen Gegen Lubsangdambijalsan (1717-1766?) to replace earlier shamanist gods in the liturgy with five [[Tibetan Buddhism|Lamaist]] gods including Qormusata Tngri.<ref>{{harvnb|Heissig|1990|p=225}}</ref> In one text, he is presented as the father of the 17th-century cult figure Sagang Sechen, who is at the same time an incarnation of [[Vaiśravaṇa]], one of the [[Four Heavenly Kings]] in Buddhism.<ref>{{harvnb|Mostaert|1957|pp=558, 563}}</ref>


==In Manichaeism==
==In Manichaeism==
In Manichaeism, the name Ohrmazd Bay ("god Ahura Mazda") was used for the primal figure Nāšā Qaḏmāyā, the "original man" and emanation of the Father of Greatness (in Manicheism called Zurvan) through whom after he sacrificed himself to defend the world of light was consumed by the forces of darkness. Although Ormuzd is freed from the world of darkness his "sons", often called his garments or weapons, remain. His sons, later known as the World Soul after a series of events will for the most part escape from matter and return again to the world of light where they came from.
In Manichaeism, the name Ohrmazd Bay ("god Ahura Mazda") was used for the primal figure Nāšā Qaḏmāyā, the "original man" and emanation of the Father of Greatness (sometimes called [[Zurvan]]) through whom after he sacrificed himself to defend the world of light was consumed by the forces of darkness. Although Ormuzd is freed from the world of darkness his "sons", often called his garments or weapons, remain. His sons, later known as the [[Anima mundi#Manichaeism|World Soul]], after a series of events will for the most part escape from matter and return again to the world of light where they came from.


==In Budism==
==In Buddhism==
In Sogdian Buddhism, '''Xurmuzt''' or '''Hürmüz''' was the name used in place of Ahura Mazda.{{sfn|Frye|1996|p=247}} Via contacts with Turkic peoples like the Uyghurs, this Sogdian name came to the Mongols, who still name this deity Qormusta Tengri; Qormusta (or Qormusda) is now a popular enough deity to appear in many contexts that are not explicitly Buddhist.{{sfn|Sims-Williams|1992|p=44}} And has become synonymous with the old Turkic god '''Kürmez Han''' or '''Kormos Han'''
In Sogdian Buddhism, Xurmuzt or Hürmüz was the name used in place of Ahura Mazda.{{sfn|Frye|1996|p=247}} Via contacts with Buddhists, this Sogdian name also came Shamans, who still name this deity Qormusta Tengri; Qormusta (or Qormusda) is now a popular enough deity to appear in many contexts that are not explicitly Buddhist.{{sfn|Sims-Williams|1992|p=44}}

==See also==
* [[Śakra (Buddhism)]]
* [[Ahura Mazda]]


== References ==
== References ==
{{reflist|30em}}
{{reflist}}


==Bibliography ==
==Bibliography ==
* {{cite book|title=The Religions of Mongolia|url=https://archive.org/details/bub_gb_OzDMbpw7EecC|first=Walther|last=Heissig|author-link=Walther Heissig|publisher=University of California Press|year=1980|isbn=9780520038578|chapter=The cult of the earth and the cult of heights}}
{{refend}}
*{{cite journal|last=Heissig|first=Walther|author-link=Walther Heissig|year=1990|title=New Material on East Mongolian Shamanism|journal=[[Asian Folklore Studies]]|volume=49|issue=2|pages=223–33|jstor=1178034|doi=10.2307/1178034}}
* {{cite book|ref=harv|title=The Religions of Mongolia|first=Walther|last=Heissig|authorlink=Walther Heissig|publisher=University of California Press|year=1980|isbn=9780520038578|chapter=The cult of the earth and the cult of heights}}
*{{cite book|last=Heissig|first=Walther|author-link=Walther Heissig|editor=Hartmut Walravens|title=Der Fuchs in Kultur, Religion und Folklore Zentral- und Ostasiens|chapter-url=https://books.google.com/books?id=smRBwzfNFHEC&pg=PA19|access-date=19 August 2012|year=2001|publisher=Otto Harrassowitz Verlag|isbn=9783447043250|pages=17–34|chapter=Marginalien zur Fuchsgestalt in der Mongolischen Überlieferung}}
*{{cite journal|ref=harv|last=Heissig|first=Walther|authorlink=Walther Heissig|year=1990|title=New Material on East Mongolian Shamanism|journal=[[Asian Folklore Studies]]|volume=49|issue=2|pages=223–33|url=http://www.jstor.org/stable/1178034}}
*{{cite journal|last=Jila|first=Namu|year=2006|title=Myths and Traditional Beliefs about the Wolf and the Crow in Central Asia: Examples from the Turkic Wu-Sun and the Mongols|journal=[[Asian Folklore Studies]]|volume=65|issue=2|pages=161–77|jstor=30030397}}
*{{cite book|ref=harv|last=Heissig|first=Walther|authorlink=Walther Heissig|editor=Hartmut Walravens|title=Der Fuchs in Kultur, Religion und Folklore Zentral- und Ostasiens|url=http://books.google.com/books?id=smRBwzfNFHEC&pg=PA19|accessdate=19 August 2012|year=2001|publisher=Otto Harrassowitz Verlag|isbn=9783447043250|pages=17–34|chapter=Marginalien zur Fuchsgestalt in der Mongolischen Überlieferung}}
* {{cite book|title=Transformations and Transfer of Tantra in Asia and Beyond|volume=52|series=Religion and Society|editor1-first=István|editor1-last=Keul|publisher=Walter de Gruyter|year=2012|isbn=9783110258110|first=Karénina|last=Kollmar-Paulenz|chapter=Embodying the Dharma|pages=253 et seq}}
*{{cite journal|ref=harv|last=Jila|first=Namu|year=2006|title=Myths and Traditional Beliefs about the Wolf and the Crow in Central Asia: Examples fromthe Turkic Wu-Sun and the Mongols|journal=[[Asian Folklore Studies]]|volume=65|issue=2|pages=161–77|url=http://www.jstor.org/stable/30030397}}
* {{cite book|title=The Mongols|volume=12|series=The Peoples of Europe|first=David|last=Morgan|author-link=David Morgan (historian)|edition=2nd|publisher=John Wiley & Sons|year=2007|isbn=9781405135399}}
* {{cite book|ref=harv|title=Transformations and Transfer of Tantra in Asia and Beyond|volume=52|series=Religion and Society|editor1-first=István|editor1-last=Keul|publisher=Walter de Gruyter|year=2012|isbn=9783110258110|first=Kar&eacute;nina|last=Kollmar-Paulenz|chapter=Embodying the Dharma|pages=253 et seq.}}
*{{cite journal|last=Mostaert|first=Antoine|author-link=Antoine Mostaert|year=1957|title=Sur le culte de SaΓang sečen et de son bisaieul QutuΓtai sčcen chez les Ordos|journal=[[Harvard Journal of Asiatic Studies]]|volume=20|issue=3/4|pages=534–66|doi=10.2307/2718362|jstor=2718362}}
* {{cite book|ref=harv|title=The Mongols|volume=12|series=The Peoples of Europe|first=David|last=Morgan|authorlink=David Morgan (historian)|edition=2nd|publisher=John Wiley &amp; Sons|year=2007|isbn=9781405135399}}
*{{cite book|last=York|first=Michael|title=Pagan Theology: Paganism as a World Religion|url=https://books.google.com/books?id=XslqUHb9B9IC&pg=PA129|access-date=19 August 2012|year=2005|publisher=NYU Press|isbn=9780814797082}}
*{{cite journal|ref=harv|last=Mostaert|first=Antoine|authorlink=Antoine Mostaert|year=1957|title=Sur le culte de SaΓang sečen et de son bisaieul QutuΓtai sčcen chez les Ordos|journal=[[Harvard Journal of Asiatic Studies]]|volume=20|issue=3/4|pages=534–66|url=http://www.jstor.org/stable/2718362}}
* {{citation|last=Sims-Williams|first=Nicholas|title=Sogdian and other Iranian inscriptions of the Upper Indus|year=1992|publisher=University of Michigan|isbn=978-0-7286-0194-9|url=https://books.google.com/books?id=g2dmAAAAMAAJ&q=Xwrmzt}}
*{{cite book|ref=harv|last=York|first=Michael|title=Pagan Theology: Paganism as a World Religion|url=http://books.google.com/books?id=XslqUHb9B9IC&pg=PA129|accessdate=19 August 2012|year=2005|publisher=NYU Press|isbn=9780814797082}}
* {{citation|last=Sims-Williams|first=Nicholas|title=Sogdian and other Iranian inscriptions of the Upper Indus|year=1992|publisher=University of Michigan|isbn=978-0-7286-0194-9|url=http://books.google.com/?id=g2dmAAAAMAAJ&q=Xwrmzt&dq=Xwrmzt&cd=1}}
* {{citation|last=Frye|first=Richard Nelson|title=The heritage of Central Asia from antiquity to the Turkish expansion|year=1996|publisher=Markus Wiener Publishers|isbn=978-1-55876-111-7|url=https://books.google.com/books?id=zl5smQtGeLwC&q=Xwrmzt}}
* {{citation|last=Frye|first=Richard Nelson|title=The heritage of Central Asia from antiquity to the Turkish expansion|year=1996|publisher=Markus Wiener Publishers|isbn=978-1-55876-111-7|url=http://books.google.com/?id=zl5smQtGeLwC&dq=Xwrmzt}}

==See also==
* [[Ahura Mazda]]


==External links==
==External links==
* [http://texts.00.gs/Chosen_by_the_Spirits,_appendices.htm Chosen by the Spirits, Julie Ann Stewart]
* [http://texts.00.gs/Chosen_by_the_Spirits,_appendices.htm Chosen by the Spirits, Julie Ann Stewart]


[[Category:Mongolian shamanism]]
[[Category:Mongol mythology]]
[[Category:Tngri]]
[[Category:Tngri]]
[[Category:Turkic mythology]]
[[Category:Turkic gods]]
[[Category:Mongolian deities]]

Latest revision as of 00:28, 30 October 2024

Qormusta Tengri (Cyrillic: Хурмаста, Хормуста-тенгри, Хан-Хурмаста; from the Sogdian Хурмазта/Khurmazta; also transliterated as Qormusata (Tngri), Khormusta (Tngri), Hormusta (Tngri), and Qormusda (Tngri)) is a god in Tengrism and shamanism, described as the chief god of the 99 tngri and leader of the 33 gods.[1] Hormusta is the counterpart of the Turkic and Mongol deities, Hürmüz and Kormos Khan.[2][3]

According to Walther Heissig, the group of 33 gods led by Qormusata Tngri exists alongside the well-known group of 99 tngri. Qormusata Tngri derives his name from Ahura Mazda. He is analogous to the Indian Buddhist deity Śakra (to whom Michael York compares him, as a more active being[4]), ruler of the Buddhist heaven of the Thirty-three. Qormusata Tngri leads those 33, and in early texts is also mentioned as leading the 99 tngri. He is connected to the origin of fire: "Buddha struck the light and 'Qormusata Tngri lit the fire'."[5] A fable of a fox describes a fox so clever that even Qormusata Tngri (as the head of the 99 tingri) falls prey to him;[6] in a folktale, Boldag ugei boru ebugen ("The impossible old man, Boru"), he is the sky god with the crow and the wolf as his "faithful agents".[7]

Qormusata Tngri's relatively recent entrance into the pantheon is also indicated by the attempts on the part of Mergen Gegen Lubsangdambijalsan (1717-1766?) to replace earlier shamanist gods in the liturgy with five Lamaist gods including Qormusata Tngri.[8] In one text, he is presented as the father of the 17th-century cult figure Sagang Sechen, who is at the same time an incarnation of Vaiśravaṇa, one of the Four Heavenly Kings in Buddhism.[9]

In Manichaeism

[edit]

In Manichaeism, the name Ohrmazd Bay ("god Ahura Mazda") was used for the primal figure Nāšā Qaḏmāyā, the "original man" and emanation of the Father of Greatness (sometimes called Zurvan) through whom after he sacrificed himself to defend the world of light was consumed by the forces of darkness. Although Ormuzd is freed from the world of darkness his "sons", often called his garments or weapons, remain. His sons, later known as the World Soul, after a series of events will for the most part escape from matter and return again to the world of light where they came from.

In Buddhism

[edit]

In Sogdian Buddhism, Xurmuzt or Hürmüz was the name used in place of Ahura Mazda.[10] Via contacts with Buddhists, this Sogdian name also came Shamans, who still name this deity Qormusta Tengri; Qormusta (or Qormusda) is now a popular enough deity to appear in many contexts that are not explicitly Buddhist.[3]

See also

[edit]

References

[edit]
  1. ^ Дугаров Б. С. Этнос и культура. Культ горы Хормуста в Бурятии
  2. ^ Religion and Politics in Russia: A Reader Edited by: Marjorie Mandelstam Balzer ISBN 978-0-7656-2414-7
  3. ^ a b Sims-Williams 1992, p. 44.
  4. ^ York 2005, p. 129
  5. ^ Heissig 1980, pp. 49–50
  6. ^ Heissig 2001, p. 17
  7. ^ Jila 2006, p. 169
  8. ^ Heissig 1990, p. 225
  9. ^ Mostaert 1957, pp. 558, 563
  10. ^ Frye 1996, p. 247.

Bibliography

[edit]
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