13~14세기 몽골 황실 쿠릴타이(Quriltai)와 그 帝國的 場所化
The Quriltai and Its Imperial Placemaking in the Mongol Empire
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The aim of this study was to restore the scene and processes of the quriltai, the Great Royal Assembly of the Mongol Empire, and review its historical impacts. While academic works have disclosed certain aspects of the quriltai, this study elaborates its full phases. The Mongol Qa’an hosted the quriltai with feasts called qurim in Mongolian and ṭōī in Türk. The quriltai and the ṭōī sublimated physical space of sovereign tents and palaces into political, social, cultural, and economic places. Placemaking of the Qa’an’s ordu or “mobile palace” was structured with thrones, positioning of seats, and celebrating banquets in order. Seats or sa’uri in Mongolian at kingly feasts were designated according to intimacy with Great Qan and status of attendees. The Mongols placed the middle as the highest, the right (or the west) as the second, and the left (or the east) as the lowest. Qa’an’s sira ordu, namely the “golden tent”, was placed in the midst of tents. His kingly seats such as the throne were adorned with seven treasures, clouds and dragons. Sanǰali (or a folding chair) was also placed in the center of the sira ordu and the court in the north. The Emperor sat with empress just to his left. Male attendees took their seats on his right (the west). Women sat on his left (the east) down below the throne. This seating was a Mongol tradition. Participants in Chinese ceremonial garments at the quriltai of Dadu (Beijing) changed them into ǰisün robes, or one-color robes bestowed by Qa’an shortly after banquets began. They took off Chinese garments to don ǰisün robes and entered Mongol feasts of ṭōī. The quriltai proceeded in good order and formula. Mongol hallmarks apparently continued at the quriltai and the ṭōī. The quriltai was a place of power creating the supreme authority of the Mongols. It was also a place of ceremonial rites and an imperial social place where Mongol practices and international cultures were jointly interchanged and amalgamated. In this process a physical space of a tent was transformed into a place of politics, cultures, economics, and ethnic interactions. All attendees were in one-hue robes with onw colror, even the dust at the Mongols’ quriltai and the ǰisün feast in the great ordu was in one color at feasts in the royal garden of Timur Beg, as. It was described as “the dust was such that people’s face and clothes were all one colour”. In brief, the quriltai in the Qa’an’s ordu brought globalization and integration of East Asia and Afro-Eurasia to the steppe in the thirteenth and fourteenth centuries. The Mongol Qa’an articulated authentic dignity of ‘Worldly Monarch’ at the quriltai.
Abstract
The aim of this study was to restore the scene and processes of the quriltai, the Great Royal Assembly of the Mongol Empire, and review its historical impacts. While academic works have disclosed certain aspects of the quriltai, this study elaborates its full phases. The Mongol Qa’an hosted the quriltai with feasts called qurim in Mongolian and ṭōī in Türk. The quriltai and the ṭōī sublimated physical space of sovereign tents and palaces into political, social, cultural, and economic places. Placemaking of the Qa’an’s ordu or “mobile palace” was structured with thrones, positioning of seats, and celebrating banquets in order. Seats or sa’uri in Mongolian at kingly feasts were designated according to intimacy with Great Qan and status of attendees. The Mongols placed the middle as the highest, the right (or the west) as the second, and the left (or the east) as the lowest. Qa’an’s sira ordu, namely the “golden tent”, was placed in the midst of tents. His kingly seats such as the throne were adorned with seven treasures, clouds and dragons. Sanǰali (or a folding chair) was also placed in the center of the sira ordu and the court in the north. The Emperor sat with empress just to his left. Male attendees took their seats on his right (the west). Women sat on his left (the east) down below the throne. This seating was a Mongol tradition. Participants in Chinese ceremonial garments at the quriltai of Dadu (Beijing) changed them into ǰisün robes, or one-color robes bestowed by Qa’an shortly after banquets began. They took off Chinese garments to don ǰisün robes and entered Mongol feasts of ṭōī. The quriltai proceeded in good order and formula. Mongol hallmarks apparently continued at the quriltai and the ṭōī. The quriltai was a place of power creating the supreme authority of the Mongols. It was also a place of ceremonial rites and an imperial social place where Mongol practices and international cultures were jointly interchanged and amalgamated. In this process a physical space of a tent was transformed into a place of politics, cultures, economics, and ethnic interactions. All attendees were in one-hue robes with onw colror, even the dust at the Mongols’ quriltai and the ǰisün feast in the great ordu was in one color at feasts in the royal garden of Timur Beg, as. It was described as “the dust was such that people’s face and clothes were all one colour”. In brief, the quriltai in the Qa’an’s ordu brought globalization and integration of East Asia and Afro-Eurasia to the steppe in the thirteenth and fourteenth centuries. The Mongol Qa’an articulated authentic dignity of ‘Worldly Monarch’ at the quriltai.
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