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16~17세기 내륙아시아의 禮儀와 선물

Gifts and Giving-Rituals in Inner Asia during the 16th to 17th centuries

김성수
명청사학회 (The Society For Ming-Qing Historical Studies)|2022.10|명청사연구 (Journal of Ming-Qing Historical Studies)|제58호|pp. 1-30

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참고문헌

키워드

홍타이지만달라唐卡施主･福田의 관계칭기스칸계알탄한아바다이한와치르바니탕카마하칼라施主福田关系成吉思汗系阿勒坦汗阿巴岱汗皇太极坛城金刚手菩萨玛哈卡拉
주제분류역사학

초록

As the collapse of the Mongol Empire, Central Eurasia gradually divided into two realms, the Russian Empire and the Qing Empire respectively succeeded to the Soviet Union and the People’s Republic of China. Since the late 14th century Mongol Empire had lost control to Chinese territory and fragmented into several smaller territories over Eurasia. But it doesn’t mean Mongol’s rule thoroughly retreated back to the eastern part of Mongol plateau where Mongols had started. From the view of Mongolian history, It was no mere coincidence that the Russian empire marches to the east, and the Qing empire marches to the west. Between two empires there was several still powerful Mongol rulers and they still tried to re-establish their Dai-Ön rule over the central Eurasia. During the 16th to 17th centuries, Dayan Khan and his successors tried to reunify the Chinggisid lineage on the eastern part of the central Eurasia. Altan Khan, a grandson of Dayan Khan, invaded A-mdo(Qing Hai) for defeating the Right Wing rebellion, and restored the relationship between Mongol Court and Tibetan Buddhist Sects called Priest-Patron or the mchod-yon. This religious relationship has been spread over Mongol Society, especially among the Chinggisid lineage. After the Manchu arose from the east of Mongol plateau, Nurhaci and Hongtaiji made strenuous efforts to participate this religio-political relationship between Mongols and Tibet. During the Shunzhi era, it had been completed by inviting the 5th Dalai Lama to Beijing. As a religious benefactor, Qing court sent politically meaningful, worthy gifts and alms to Tibetan Buddhist Sects, especially Geluk represented by Dalai Lama. Patron’s gifts and Priest’s rewards mutually traveled through the network around the Inner Asia, the eastern part of Mongol plateau. This article focused on Gifts and Giving-Rituals in Inner Asia during the 16th to 17th centuries. Under the historical backgrounds above mentioned Patron and Priest showed great enthusiasm on reciprocal exchanges for Seal, Statue of Buddha and deities and Tanka and so on. These Gifts and Giving-Rituals exchanged through the religio-political relationship usually had specific meaning or goals they intended. I selected several examples like the Wačirbani Tanka for Abadai Khan, the Mahākāla for Hongtaiji and approached iconographic analysis.

Abstract

As the collapse of the Mongol Empire, Central Eurasia gradually divided into two realms, the Russian Empire and the Qing Empire respectively succeeded to the Soviet Union and the People’s Republic of China. Since the late 14th century Mongol Empire had lost control to Chinese territory and fragmented into several smaller territories over Eurasia. But it doesn’t mean Mongol’s rule thoroughly retreated back to the eastern part of Mongol plateau where Mongols had started. From the view of Mongolian history, It was no mere coincidence that the Russian empire marches to the east, and the Qing empire marches to the west. Between two empires there was several still powerful Mongol rulers and they still tried to re-establish their Dai-Ön rule over the central Eurasia. During the 16th to 17th centuries, Dayan Khan and his successors tried to reunify the Chinggisid lineage on the eastern part of the central Eurasia. Altan Khan, a grandson of Dayan Khan, invaded A-mdo(Qing Hai) for defeating the Right Wing rebellion, and restored the relationship between Mongol Court and Tibetan Buddhist Sects called Priest-Patron or the mchod-yon. This religious relationship has been spread over Mongol Society, especially among the Chinggisid lineage. After the Manchu arose from the east of Mongol plateau, Nurhaci and Hongtaiji made strenuous efforts to participate this religio-political relationship between Mongols and Tibet. During the Shunzhi era, it had been completed by inviting the 5th Dalai Lama to Beijing. As a religious benefactor, Qing court sent politically meaningful, worthy gifts and alms to Tibetan Buddhist Sects, especially Geluk represented by Dalai Lama. Patron’s gifts and Priest’s rewards mutually traveled through the network around the Inner Asia, the eastern part of Mongol plateau. This article focused on Gifts and Giving-Rituals in Inner Asia during the 16th to 17th centuries. Under the historical backgrounds above mentioned Patron and Priest showed great enthusiasm on reciprocal exchanges for Seal, Statue of Buddha and deities and Tanka and so on. These Gifts and Giving-Rituals exchanged through the religio-political relationship usually had specific meaning or goals they intended. I selected several examples like the Wačirbani Tanka for Abadai Khan, the Mahākāla for Hongtaiji and approached iconographic analysis.

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관련 논문AI추천

불교적 禮儀를 통해 본 17세기 내륙아시아김성수명청사학회 · 명청사연구2018 · 제50호五世 달라이라마 北京行의 배경과 17세기 내륙아시아 네트워크김성수명청사학회 · 명청사연구2008 · 제29호라마의 선물: 티베트 직물 툭(phrug, 氆氌) 연구최소영중앙아시아학회 · 중앙아시아연구2023 · 제28권 제2호Gifts of Clothing from the Mongol (Yuan) Empire to the Goryeo Dynasty: New Perspectives on the Rituals and Diplomatic Relationship of the Two Nations김윤정한국학중앙연구원 · The Review of Korean Studies2025 · 제28권 제1호1913년 “티벳·몽골 조약”을 통해 본 청대 티벳 불교권의 유산김성수한국몽골학회 · 몽골학2013 · 제35호몽골에서 온 活佛: 賜與와 回賜로 본 4대 달라이 라마 욘땐 갸초(yon tan rgya mtsho, 1589-1617) 재위기 성격 연구최소영중앙아시아학회 · 중앙아시아연구2022 · 제27권 제2호

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