MONGOLIA
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In
Mongolia Djengiz Khan founded a state in 1206. He and his successors, the Yüan
dynasty, would later conquer China from the capital Karakorum. The Yuan
Dynasty came to an end in 1368 when Toghon Timur was deposed and succeeded by
the first Emperor of the Ming Dynasty, Hung Wu. From the
14th to the 16th century, the empire of Djengiz Khan was first divided into a
western and an eastern part. Later the eastern part was again divided into
North and South Mongolia. The
Manchus conquered South Mongolia in 1639, which from that time is called Inner
Mongolia. In 1691 North Mongolia was also conquered (which was named Halha or
Outer Mongolia). In 1911, Outer Mongolia became autonomous. On 10 July 1921,
an independent kingdom was proclaimed that after the death of the last Khan
on 26 November 1924 was converted into a People's Republic with the name of
"Bugd Nairamdach Mongol Ard Uls". The seat
of the Khans was moved during the reign of Kubilai Khan to Khan-balik
(Peking/Beijing) that had been conquered in 1215. Marco Polo also reported on
the court of the Khans in Beijing. After the
fall of the Yuan Dynasty in Beijing, Togan Timur fled to Mongolia and founded
a new capital: Bars Khota. Afterwards, Mongolia was ruled by Mongolian
monarchs who had to submit to the Manchus after 1644. |
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Khans of Mongolia |
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T’ai Tsu (Chingiz) |
1206-1227 |
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Interregnum |
1227-1229 |
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T’ai Tsung (Ögödei) |
1229-1241 |
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Interregnum |
1241-1246 |
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Ting Tsung (Güyük) |
1246-1248 |
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Interregnum |
1248-1251 |
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Hsien Tsung (Möngke) |
1251-1259 |
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Shih Tsu (Qubilai) |
1259-1279 |
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Move of the capital Karakorum to Peking 1279 |
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Biligtü Khan |
1338-1378 |
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Dayan Khan |
1488-1504 |
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Altan Khan |
1507-1582 |
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Ligdan Khan |
1604-1634 |
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Chinese Rule 1644-1911 |
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Bogdo Gegens of Urga (Ulaan
Bataar) under Chinese rule 1635 – 1911 |
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Bogdo Gegens of Urga * |
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Zanabazar (S.: Jñanavajra; M: Öndür Gegen) (Losang Tenbey
Gyaltsen [Blo bzang bstan pa’i rgyal mtshan]) |
1635-1723 |
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Losang Tenbey
Drönmey (Blo bzang bstan pa’i srgon
me) |
1724-1757 |
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Yeshe Tenbey Nyima (Ye shes bstan pa’i nyi ma) |
1758-1773 |
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Losang Tupten
Wongchuk (Blo bzang thub bstan
dbang phyug) |
1775-1813 |
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Losang Tslutrim
Jikney (Blo bzang tshul khrim ‘jigs
med) |
1815-1842 |
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Losang Palden Tenpa
(Blo bzang dpal ldan nsatn pa) |
1842-1849 |
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Ngawang Chökyi
Wongchuk Trinley Gyatso (Ngag dbang chos kyi
dbang phyug ‘phrin las rgya mtsho) |
1850-1868 |
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Ngawang Losang Chökyi Nyima Tensin Wongchuk (Ngag dbang blo
bzang chos kyi nyi ma bstanb ‘dzin dbang-phyug) |
1870-1924 |
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*Classical Tibetan
forms of names follow the pronounced form. De Bogdo Gegens are the
reincarnations of Zanabazar. The dates
of their reigne are thus the same as their dates of living. In 1924 Urga was renamed Ulaan Baataar. |
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The word
‘Mongol’ was used as a tribal name until 1206, when Temüjin (Chinggis Qahan) was
elevated to Great Qahan. The name then became synonymous with the state until
1271, when the Great Qahan Qubilai introduced the name Yuan Dynasty. Since
then, ‘Mongol’ has been used as a general name for the Mongol people. |
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Khans of Mongolia - Yüan
Dynasty |
1206-1368 |
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T’ai Tsu (Chingiz) |
1206-1227 |
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Chinggis
Qahan’s name (Temujin) derives from the Orkhon Turkish word temür, ‘iron’, with the suffix -jin, indicating agency; it therefore
means ‘blacksmith’. [1]
Falco rusticolus – Falconidæ A
gerfalcon was associated with Chinggis Qahan when he was nine years old and
was descibed in the Secret History of the Mongols: Ch1 [61] When Temüjin was nine, Yisügei-ba’atur
decided to find a wife for him among the Olqunu’ut relatives of him mother
Hö’elün, his mother’s brothers. They set out together. While travelling, they
met Dei-sechen148 of the Onggirats149 between Chekcher and Chiqurgu. Ch1 [62] Dei-sechen said: ‘Yisügei-quda,
150 who will you see?’ Yisügei-ba’atur replied: ‘I am going to the Olqunu’ut
people with my son to ask his mother’s brothers for a wife.’ Deisechen said: ‘This boy of yours has fire
in his eyes and light in his face. 151 Ch1 [63] Yisügei-quda, last night I had a
dream. A white gerfalcon, holding
both the sun and the moon, flew down and perched on my hand. I have not
talked to the people about my dream. When we gazed in the past at the sun and
moon, they were merely seen. Now this gerfalcon lights with them on my hand.
The white one descends onto my hand. Here the bird keeps the sun and the moon in its claws together
making the symbols of te Empire, the State and the Ruler. Albeit a gerfalcon only appears scarcely in the sources
it nevertheless was there. It occurs in a manuscript of some hundred years
later but also on medals of passports or documents of identity. The gerfalcon itself or a bird of prey finds its
predecessor in 7th and 8th century
China and Gök Turkey. |
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Military official, T’ang dynasty (618-907) Bird of prey, head downwards |
Marble head of the Gokturk general Kul Tigin (685 - †731). |
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Chinggis Khan seated, with his sons Jöchi and Ögödei
on the left. From Rashid ad-Din’s
Manuscript, Jami al-Tawarikh, early 14th century. Bibliothèque Nationale de
France, Paris. [2] T’ai Tsu
crowned with a crown of three leaves. His throne crested with a golden
bird.
Detail of previous [3] |
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Mongolian passports from the Chingiz Khan era Seal supported by dragons
and crested with a bird, wings expanded At the
same time Ch2 [73] Temüjin wept and went out. Lady
Hö’elün, who had been left behind when they set off, raised the flag [161]
and set out on horseback. note 161 The flag was said to
be the army’s eye, the drum its ear. Chinggis told Shigi Qutuqu: ‘Be my eye
and ear.’ See Sections 203 and 252. Ch. 8. [202]. After (Chinggis Qahan) had
unified the people of the felt-walled tents, they assembled at the source of the
Onon River in the Year of the Tiger.(1206) After hoisting a white banner with nine pennants, they
bestowed the title ‘Qan’ on Chinggis Qahan and the title ‘Guy Ong’ on Muqali.
[4] In all
likelihood Chingiz Khan (1206-'27) himself used a white banner with a
gerfalcon with a raven in his claws. [5] On a
non-contemporary portrait of the coronation and inauguration of Djengiz Khan
in 1206, (shown above) he is represented with a crown and he is seated in a
tent, its top adorned with a (golden) bird that holds the middle between an
eagle and a phoenix. |
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In Sept. 1983, a book titled “Altan Ordon nai Dailga” (the Offering
Ceremonies of the Golden Ordon) by Mr. Sain-Jirgal and Mr. Sharaldai was published in classic Mongol script. [6] In it the following banners of
Chinggis Khan are described: |
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Chingiz Khan's Khara
Sülde |
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The Khara Sülde or "Chinggis
Khan-nii Kharia Yikhit Khara Sülde" is also called "Dörven
Khölt Khara Sülde" (Khara Sülde with four feet). Folk tales mention that the Khara Sülde would
be raised when the Khan was at war. The Chagaan (white) Sülde
was raised in peace time or in a place far away from war. The Khara Sülde was the Khan's battlefield
banner, standing for the power of the "Everlasting Blue Heaven"
which can concentrate and mobilize the spirit and power of all Mongols to
defeat their enemies in all time in all directions. The place where the Khara Sülde was worshipped in
Ordos was called "Shine-in Khushuu" in the former
Jiun-Wang Banner where the Ulaan Muren river and Khökh
Usun river meet. Later, when Chinese peasants started to cultivate
the area, the Sülde was forced to move north, finally settled in
today's Sülde-in Khoroo Gachaa (Gachaa, the lowest Municipal unit in Inner
Mongolia) of the Bor-Toig
Sumu (Sumu: township), Ejen-Khoroo Banner (Banner:
Khushuu in Mongol, County). On June 14th of 1956, the Khara Sülde
was moved to the new Mausoleum. The Sülde consists of a about one Tokhoi
(1 tokhoi = 32 cm) long double-edged spearhead of steel called Jelme,
a plate of silver Char with 9 x 9 = 81 holes along the rim and
a Shilvi - a long wooden pole that serves as the handle
of the Sülde. The Char would be fixed to the Jelme a
short distance from the Jelme's lower end and the Shilvi would
be inserted into a hole on the lower end of the Jelme and would be
wedged by a silver wedge (Shongnuurga) and then the joint would be
wrapped by white silk. "Khükhüül", bunches of
chestnut stallions mane, would be tied to the holes of the Char by
leather strings made of black goat's skin. The Shilvi was 13.5 Tokhoi
(432 cm) long and made of cedar. A 12 Tokhoi (384 cm) long yellow silk
"coat" with 1000 buttons would be put onto the Sülde and a
supporting Shilvi would also be fixed to the main Shilvi to
ensure the main Sülde's stability. Then the Sülde's main Shilvi
and the supporting Shilvi would be inserted into the holes on the back
of giant stone tortoise. Four "Elchi" (that is a
messenger or courier, sometimes assistant of a Khan) Sülde (the Elchi Sülde was shorter than the
main Sülde, the Shilvi of the Elchi Sülde was 9 Tokhoi)
stand around the main Sülde and are fastened up to the main Sülde
with a 13 Tokhoi (416 cm) long rope made of stallion mane with yellow
silk coat. The four Elchi Sülde standing around the main Sülde serve
as the four feet of the Khara Sülde. Since the Sülde was said to be descended from
the High Heaven, it should always be exposed to Heaven and accompany with the
Heaven, and for this reason, the Sülde has been exposed in the open
for hundreds of years and it should never be placed under any shelter. Also,
because the Sülde was the Khan's very important Shitügen, the
offering ceremonies of the Sülde have been held separately from the
ceremonies of the Khan and had its unique procedures and schedules of
ceremonies. The offering ceremonies of the Khara Sülde
were: Baga Dailga (baga means small or not big,
dailga means offering ceremony), held on every 1st days of
a month. Jalgamj (continuing offering), held on
every 3rd day of a month, Juslang-in Dailga (summer time ceremony), held on the 3rd day
of the 7th month of the year according to the Ordos calendar (the 7th month
is the 1st month of the summer). Yikh Dailga (grand offering), held on 14th day of
the 10th month of the year of the Ordos calendar Togshiulkh Dailga, held on the
5th day of the first month of the winter in every Dragon year. |
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Alag Sülde |
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Alag Sülde had been presented offerings in the Nangsu
Gachaa of Chagaan-Tologai Sumu, Otog Banner for
many years. It had its own Darkhad and Yaamutad. According to elders in the
area, the Alag Sülde was the Sülde of Khavutu Khasar, a younger brother of the Khan and famous
for his excellent archery skills. The Alag Sülde was similar to the Khara
Sülde except for the decoration on its Shilvi and Ochir
Jelme (the spear-like steel). It was called Alag Sülde, because of that
decorations. The Khükhüül of the Alag Sülde was also made of
the mane of chestnut stallions (not from black and white stallions as some
people say). |
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Chagaan Sülde |
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In 1206
Chinggis Khan founded the Great Mongol Empire and iconized the state white banners,
inherited from the Huns, as the Great
State White Banner of the Mongol Empire. The
banners were made of white tail hair of 1,000 stallions, symbolizing the
carrying of the state affairs with the power of a thousand horses. Traditions
have it that not a single grey hair should be used. Yisün Khölt Chagaan Tug (white banner with 9 feet. Tug:
banner or flag) or Yisün Khükhüül Chagaan Tug (white banner
with 9 Khükhüül) is mentioned in
many historical works of the Mongols. The White Sülde (or Tug) was presented
offerings not only in Ordos, but also in Chakhar (Chakhar:
an area including parts of today's Shilin-Gol League, Ulaanchab
League, also known as Chakhar Eight Banners) and Khalkha
(today's Mongolia). The Chagaan Sülde has been kept in Muu-Bulag
Gachaa, Narin-Gol Sumu, Üüshin
Banner. The Khükhüül of the White Sülde was made of mane of
white stallions and 8 Elchi Sülde surrounded the main Sülde.
The offering ceremonies of the White Sülde have been held several times a
year (one of the ceremonies was held in the 13th day of the 8th month, Ordos
calendar) and a grand ceremony was held every third year. According to the russian Mongolist Vladimirtsov
("The history of the social structure of the Mongols"), a Chagaan
Sülde was also kept in the Logosiid Banner in Khalkha and
held offering ceremony in every 3 years.
White Banner The White
Banner is known in Mongolian as 'Yisun
Kholt Tsagaan Tug', or 'Peace Banner'. It is mentioned in many historical
works about the ancient Mongols. The White Banner was raised during times of
peace, or in a place away from war. In a tradition that continues to the
present day, Mongolians present offerings to the White Banner. The main part
of the White Banner is made from the tails of white mares. The primary banner
is surrounded by eight additional banners. Every three years, an offering to
the White Banner was held during a grand ceremony. Since the 19th century,
this ceremony has formed part of the annual Naadam celebration. Dornogobi
/MONTSAME/ One of the eight white banners of the Nine White Banners of
Chinggis Khan is being kept in the local museum of Sainshand city, Dornogobi aimag. Chinggis Khan and his
descendants used to place the eight satellite banners along the border as a
symbol of protection During
the Qing rule, the Nine White Banners were kept in strictly secret and placed
separately. In the 1600s the banners were settled along with 100 convoys at
the Khutag Mountain near the southeastern border of the country. The banners
were worshipped and placed at the Sulden Khukh hill of Khuvsgul soum of
Dornogobi aimag. The last standard-bearer D.Dorj worshipped the banner until
mid-1930s and when the repression began it was interrupted. Currently,
over 200 of his descendants are continuing the family line of
standard-bearer. White banners were used to be placed along the country
border at the Sulden Khukh hill of Dornogobi aimag, former Lu Janjin khoshuu
(county) of Uvs aimag in the west and Targan Baatar van khoshuu of Gobi-Altai
aimag. The
Mongolian White Banner was destroyed during the 1930s repressions and was
later restored according to the rules. B.Misheel
The
Constitution of Mongolia, adopted in 1992 says that “The traditional Great
White Banner of the unified Mongolian State is a state ceremonial attribute.”
As specifically outlined in the Law on State Symbols and Seals, the horse
tail hair should not be shorter than 80 centimeters and the horse tail hair
should come from white stallions from all the 21 aimags of Mongolia. The Great
White Banner is located in the Government House and placed on a round
terraced foundation, filled with soils also from all the aimags. The
banners are topped with a trident (trishul),
made of steel and the tridents in the largest of the nine banners are shaped
in stylized flames. Bundles of horse tail hair are held together with four
steel rings and they are a symbol of strength and tenacity. The Great
White Banners are blessed on the eve of the National Naadam Festival by a
Decree of the President of Mongolia and are carried by horse-riding guards of
honor to the Central Stadium where the Naadam Festivals begin on 11 July
every year. |
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Interregnum
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1227-1229 |
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Tai Tsung (Ögödei) |
1229-1241 |
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In 1235
Ögödei made Karakorum the capital of the Mongol Empire. From his reign some
stone turtles have been preserved in the area. These are cosmic symbols
meaning ‘The North’ and as such they are freqently represented on chinese
mirrors. * In
Chinese cosmology the four points of the compass are symbolized by the four
mythological beasts. This is related to the early cosmological views in China that heaven consisted of four
parts. Every part had the shape of a
beast and so every beast was the symbol of the corresponding part of heaven,
season and point of the compass. The
East, related with Spring had the shape of a dragon, the West and Autumn was
symbolized by a white tiger. Both animals were looking to the south. The
South, residence of the Summer was symbolized by a bird, the North, residence
of the Winter, by a tortoise fighting or copulating with a snake. Their heads
were directed to the west. In
addition every beast was associated with one of the main colours: they are
called the Blue Dragon, the White Tiger, the Vermilion Bird and the Black
Warriors.
Photo Ludo Kuipers 2011 A carved stone turtle, about 300 metres north of the wall around Erdene Zuu Monastery;
marking the boundaries of ancient Karakorum, acting as protectors of the city
The turtles originally had an inscribed stone stele mounted vertically on
their back. |
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Interregnum |
1241-1246 |
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Ting Tsung (Güyük) |
1246-1248 |
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The Imperial
Seal of Mongolia had inscriptions in Mongolian script or other scripts used
by Mongol regimes. According to Plano
Carpini, the Russian craftsman Kozma made a seal for Güyük Khan. This seal
might have been the seal used to stamp the letter to Pope Innocent IV. The Polish
scholar, Cyrill Koralevsky, made a photo of the seal in 1920. The prominent
French Mongolist, P.Pelliot, later translated the Mongolian scripts on the
seal. However, the Mongolists believe that Kozma made only one of the
imperial seals and a seal on the letter is Genghis Khan's, which was
inherited by his successors. During the Yuan Dynasty, ruling the whole of
China, there were several seals. Ayushridar had an imperial seal with the
inscription “Northern Yuan”. In the 16th century, the Mongolians used a
square seal. Ejei Khan gave one of those seals to the Manchus in 1635, who in
turn established the Qing Dynasty. |
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Letter of the great khan Güyük to Pope Innocent IV o.O.,
3.-11. November 1246 Paper,
1012 x 200 mm, well preserved; the document consists of two later joined
parts. The double stamp in red ink serves as a seal A.A., Arm.
i-xviii, 1802 (2) With this
letter, the Mongolian Great Khan Güyük answers point by point to a number of
requests and complaints concerning the Khan's conduct, which Innocent IV had
made in a letter. Among other things, the Khan says he does not understand
the Pope's desire his being baptized, and he is not disposed to vacate the
conquered Majar (Hungarian) territories. Repeatedly he repeats that he has
little faith in the pope's will to maintain peaceful relations between the
two powers, at least until Innocent IV himself and the Christian princes have
appeared at his court to pay him the due honor. The letter is written in
Persian language, the preamble Turkish, the date Arabic. The
document of the Great Khan was brought to the papal court by the Franciscan
John of Pian del Carpine; he left Lyon on 16 April 1245, where the council
ended on 28 June, and returned to Rome at the end of 1247.[7]
Seal of Güyük in mongol-uigur script. Seal of Güyük
Khan in classical Mongolian script, as found on a letter sent to Pope
Innocent IV. Möngke ṭngri-yin küčündür. Yeke
Mongγol ulus-un dalai-in qanu ǰrlγ. Il bulγa irgen-dür
kürbesü, büsiretügüi azatuγai.
Seal of
Güyük |
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Interregnum |
1248-1251 |
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Hsien Tsung
(Möngke) |
1251-1259 |
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In the journal of Guillaume de Rubrouck of his trip to China in the years 1253-‘55 there
is indeed a report of the audience with Möngke but no description of the room
or the symbols that could have been there. However he reports a fountain in
the shape of a silver tree in the courtyard of the palace of Möngke which
also can be interpreted as a symbol of the territory of the Mongol empire,
providing its abundant resources. The description reads:
It is thought
that the tree was moved to Beijing when the capital was transferred to that
city
The silver tree at Karakorum From: Bergeron,
Pierre:Voyages faits principalement en Asie dans les XII, XIII, XIV, XV SIECLES (..Guillaume de Rubruquis..) A
la Haye MDCCXXXV.p. 96. [8] |
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Shih Tsu (Qubilai) |
1260 / 1279-1294 |
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A painting of Shizu, better known as Kublai Khan, as
he would have appeared in the 1260s (although this painting is a posthumous
one executed shortly after his death in February of 1294, by the Nepalese
artist and astronomer Anige). The painting is done in the Chinese portrait
style. It is now located in the National Palace Museum in Taipei, Taiwan;
(inv. nr. zhonghua 000324). colors and ink on silk,. Original size: 47 Î 59.4 cm. For the full page, see Image:YuanEmperorAlbumKhubilaiFull.jpg. Kubilai
Khan (1260-'94) (it is said) would have used a hare as a symbol of speed.
Saddle arch with
hares Mongol
Empire, 1st half 13th century. State
Hermitage Museum Saint Petersburg (ChM – 1199-1200) The hole is
supposed to have contained a red jewel as a symbol of the sun. This would
have created an achievement of a sun supported by two hares, perhaps the
heraldic emblem of the personal staff of Kubilai.. Marco
Polo, however, reports that:
“....Above
his (Kubilai Khan’s) head flew his banner with the emblem of the sun and
moon, so high that it could be seen on every side.” [9] And also: For a
commander of 100 has a tablet of silver; a commander of 1,000 a tablet of
gold, or rather of silver gilt; and a commander of 10,000 a tablet of gold
with a lion’s head. The tablets of command over 100 or 1,000 weigh 120 saggi apiece (= 560 g. ca), those with
a lion’s head weigh 220 (= 1,026 g. ca). On all these tablets is written a
command in these words: ‘By the might of the Great God and the great grace he
has given to our Emperor, blessed be the name of the Khan, and death and
destruction to all who do not obey him. ‘Let me add that all who have these
tablets also have warrants setting forth in writing all the powers vested in
them by their office. As for
the commander of 100,000, or the generalissimo of a great army, he has a
tablet of gold weighing 300 saggi
(1,400 g.) with an inscription such I have mentioned; and at the foot of the
tablet is portrayed the lion, and above it is an image of the sun and moon.
In addition he has warrants of high command and great authority. And whenever
he goes riding he must carry an umbrella over his head in token of his
exalted rank; and when he sits he must sit on a silver chair. To these
dignitaries the Great Khan also gives a tablet with the sign of the gerfalcon; these tablets are given to
the very great barons so that they may exercise full powers equivalent to his
own. [10] Gyrfalcon:
Falco rusticolus - Falconidæ. This
last is the Chinese He emblem of
generals Move of the capital from Karakorum to Peking 1279. |
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Chéng Tsung (Temür) |
1294-1307 |
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Textile with paired parrots. China or Mongolia,
13th-14th century The Art and History Trust,
Courtesy of the Arthur M. Sackler Gallery, Smithsonian Institution,
Washington, F.C. (LTS 1995.2.8). The birds
are supporting a tree-like device. In de corners diamonds enclosing crosses
of thunderbolts (dorje gyatum).
There is a reason to think that the birds are not parrots (which do not occur
in Mongolia) but gerfalcons which
would explain the preciousness of the textile and also the dorje gyatums. |
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Wu Tsung (Qaishan) |
1307-1311 |
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Jèn Tsung (Ayurbarwada) |
1311-1320 |
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Ying Tsung (Shidebala) |
1320-1323 |
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T’ai-ting Ti (Yesün Temür) |
1323-1328 |
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Wên Tsung (Tugh Temür) |
1328-1329 |
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Shun Ti –Toghon Temür 1330–32, Yuan dynasty
(1271–1368), China. Detail ca. 44 cm wide from a silk tapestry (kesi); Overall: 245.5 x 209 cm . The Metropolitan Museum of
Art, New York, From the Vajrabhairava
Mandala Period: Yuan dynasty
(1271–1368) Date: ca. 1330–32 Culture: China Medium: Silk tapestry (kesi) Dimensions: Overall: 245.5 x
209 cm Overall (framed and
mounted): H.. 288.3 cm; W.. 229.9 cm;
9.5 cm; Wt. 104.5 kg Classification:
Textiles-Tapestries Credit Line: Purchase, Lila
Acheson Wallace Gift, 1992 Accession Number: 1992.54 The four portraits at the
bottom, identified by Tibetan inscriptions, represent Tugh Temur, the great
grandson of Khubilai Khan, who served as emperor of the Yuan dynasty
(1328–29), his older brother, (Khutughtu Khan, 1329) and their respective
consorts.This silk tapestry likely was commissioned for use in a
Vajrabhairava initiation at the court. https://www.metmuseum.org/toah/works-of-art/1992.54/ Toghon Temür and his brother Qoshila are both dressed in clothes decorated with
dragons. |
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Ming Tsung (Qoshila) |
1329 |
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Ming Tsung |
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Wên Tsung (Tugh Temür) |
2nd time1329-1332 |
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Ning Tsung (Irinjubal) |
1332 |
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Shun Ti (Toghon Temür) |
1333-1368 |
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Umardu
Yuwan Ulus |
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1368-1635 |
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Biligtü Khan |
1338-1378 |
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Uskhal Khan Tögüs
Temür |
1368-1370 |
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Dayan Khan |
1488-1504 |
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Altan Khan |
1507-1582 |
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Altan Khan on a buddhist painting |
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Ligdan Khan |
1604-1634 |
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Under the
Qing dynasty (1636–1912), Greater Mongolia was administered in a different
way for each region: of which Outer Mongolia corresponds to the modern state
of Mongolia, plus the Russian-administered region of Tannu Uriankhai, and a part of northern Xinjiang.
It included the four leagues (aimag)
of the Khalkha
Mongols north of
the Gobi, as well as the Tannu Uriankhai and Khovd regions in northwestern Mongolia, which were
overseen by the General of Uliastai from the city of Uliastai.(the de facto capital). |
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Bogdo Gegens of Urga (Ulaan Bataar)* |
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The Jebtsundamba
Khutuktu (Mongolian:
Жавзандамба
хутагт, Jawzan Damba Khutagt; Chinese: 哲布尊丹巴呼圖克圖;
་Wylie:
rje btsun dam pa hu thug tu, THL Jetsün Dampa Hutuktu "Venerable
Excellent Incarnate Lama") are the spiritual heads of the Gelug lineage
of Tibetan Buddhism in Mongolia. They also hold the title of Bogd Gegen, making them the top-ranked
lamas in Mongolia. The Bogdo
Gegens were the spiritual leaders of the Mongols during Chinese rule. They
resided in Urga, the later Ulaan Baatar. The Bogdo Gegens after Zanabazar are
considered his reincarnations. After 1924, reincarnations were no longer
permitted under the People's Republic. In the thirties, the entire Buddhist
religious system was dismantled by the government. Since 1992 attempts have
been made to revitalize at least parts of the monastic system. |
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Zanabazar (S.: Jñanavajra; M: Öndür Gegen) (Losang Tenbey
Gyaltsen [Blo bzang bstan pa’i rgyal mtshan]) |
1635-1723 |
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Portrait of Zanabazar Attributed to Zanabazar
(1635-1723) Late 17th -early 18th century Colors on cotton. H.: 90.8
cm. W.: 69.7 cm. Museum of Fine Arts Deity: Dorje Shugden (Tibetan) Alternative
name: Vajra Rudra (Sanskrit) Dorje
Shugden is an emanation of the Buddha of
Wisdom, Manjushri.
He took the form of a Dharma Protector in order to safeguard the Buddha’s
teachings, especially the important teachings on the Middle Way View.
Reminiscent of Manjushri’s form, Dorje
Shugden carries
a meandering sword and rides a snowlion that represents the fearlessness of a
fully enlightened Buddha. Thus, he has great strength to overcome obstacles
of the body, speech and mind, and create suitable conditions for our
spiritual practice to flourish. Furthermore, he carries a jewel-spitting
mongoose and a vajra hook to symbolise that he has the tremendous ability to
bestow wealth and resources.
Statue of Zanabazar Gilt bronze and cold gold
painting. 18th cent. h. 34 cm., b. 30 cm / ©
Lama Temple Museum, Ulaanbaatar |
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02 Lobsang Tenbey
Drönmey (Blo bzang bstan pa’i srgon
me) |
1724-1757 |
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Lobzang Tenpai Dronme (blo bzang bstan pa'i sgron me) was born in Khalkha – one of the
Six Tümen, or military units, established during the Yuan dynasty and home of
the Khalkha Mongol ethnic group – in 1724, the wood-male dragon year of the
twelfth sexagenary cycle |
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03 Yeshe Tenbey Nyima (Ye shes bstan pa’i nyi ma) |
1758-1773 |
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The third Bogdo Gegen celebrating in Jehol On his
left perhaps emperor Kao Tsung (Ch’ien Lung 1735-1796) in black dress with
dragon medallion, and officials of the court. The
following portraits * from: https://livetv.mn/p/2705
03 Yeshe Tenbey Nyima * |
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04 Losang Tupten
Wongchuk (Blo bzang thub bstan
dbang phyug) |
1775-1813 |
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04 Losang
Tupten Wongchuk * |
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05 Losang Tslutrim
Jikney (Blo bzang tshul khrim ‘jigs
med) |
1815-1842 |
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05 Losang
Tslutrim Jikney * |
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06 Losang Palden
Tenpa (Blo bzang dpal ldan nsatn
pa) |
1842-1849 |
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06 Losang
Palden Tenpa * |
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07 Ngawang Chökyi
Wongchuk Trinley Gyatso (Ngag dbang chos kyi
dbang phyug ‘phrin las rgya mtsho) |
1850-1868 |
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07 Ngawang
Chökyi Wongchuk Trinley Gyatso * |
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08 Ngawang Losang Chökyi Nyima Tensin Wongchuk (Ngag dbang blo bzang chos kyi nyi ma bstanb ‘dzin
dbang-phyug) |
1870-†20.05.1924 Bogdo Khan
18.11.1911-07.1921 |
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The Eighth Bogdo as a child.
Throne of Ngawang Losang Chökyi Nyima Tensin Wongchuk Palace museum Ulaan Bataar On the back the chinese coiled dragon and on the
cloth a cross of thunderbolts or dorje gyatum, the symbol of harmony between the secular and religious
power. In the four corners a swastika
жучийн хаадын тамганууд seals of the kings of the kings
(from right to left) |
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In the
holy city of Urga (Ulaan Baatar), an amban
(Mongol: Хүрээний амбан ноён, Chinese: 庫倫辦事大臣 Kùlún bànshì dàchén) was
stationed in order to assert Qing control over the Mongol dependencies. He
controlled all temporal matters,
and was specially charged with the control of the frontier town of Kiakhta
and the trade conducted there with the Russians. Urga was also the residence
of the Jebtsundamba
Khutuktu, who was
the spiritual head of the Mongol Khalkha tribes. The Khutuktu ranked third in
degree of veneration among the dignitaries in the Tibetan Buddhism, after the
Dalai Lama and Panwchen
Lama. He resided
in a sacred quarter on the western side of the town and acted as a spiritual
counterpart of the Qing amban.
1890 ca Urtuu
(imperial courier) cover, impressed with grand seal of he Amban of Urga, sent
from his office to Tutsetu Khan of Mongolia
Sando (Mongolian: Сандо; 1871-1941, Han Zhang, Mongolia
was a white flag man, Hangzhou garrison banner. Literati,
painter, and political figure in the late Qing Dynasty and the early Republic
of China, Amban of Urga.
White Flag After the
fall of the Qing dynasty in 1912, Sando, the last Manchu amban was expelled by Mongol forces, fleeing to China proper via
Russia. |
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Æ To: Mongolia Kingdom |
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©
Hubert de Vries 2020-04-17