16~17세기 내륙아시아의 禮儀와 선물

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.