By Burinbatu (Inner Mongolia University, China)
Today’s Chinggis Khan’s Tomb is originally called as the Eight White Ger or House. Because of the name of the Eight White Ger changed into Chinggis Khan’s Tomb, there are many misunderstandings about the nature of its Onggon Situgen or Spirits. Hence, its cultural connotations also became unclear, too. There is an urgent saving and a deep research is needed for the Culture of the Chinggis Khan’s Tomb. There are some clear notes about the Chinggis Khan’s Tomb or Eight White Ger in the Altan Tobchi or the Golden History of Chinggis Khan, written as: taking the great Khan to the place of ancestral mausoleum, the eternal remains was stayed there and Khan Jaisangs were put as Tolg-a stove and the remains were made as the Spirits. And built the eternal Eight White Ger, then, they made a false poster to the whole empire. In fact, only the clothes and tents and a sock were buried here, but the real remains, some said that buried in Burkhan Khaldun Mount, some said that buried in back of the Altai Khan Mount, or in front of the Khendei Khan Mount, a place called Yekhe Udeg.
This note should be the clues for Chinggis Khan’s Tomb studies. A right and deep understanding to the note, is a key to the research on the nature of Chinggis Khan’s Tomb. This article will talk on the base of the very note.
First, lexical and cultural analyzes and context word meaning researches are made to the each word. For example, what is the “real remains”? What is the “eternal remains of the whole”? What is the “eternal Hadagasun or column of the whole”? What is the relation between the “real remains” and the “eternal remains of the whole”? What is the relation between the “Spirits of the whole ” and the “eternal Hadagasun or column of the whole”? I will give more reasonable answers to these questions.
Second, I did a comparative study between the materials and habits of Today’s Chinggis Khan’s Tomb and historical notes. For example, natures of the Golden Sacrifice History of Chinggis Khan, the Tugel of Chinggis Khan’s sacrifice, Belge-yin Jigsagal and the Darhad tribe, etc.
Third, I did a comparative study between the Chinggis Khan’s Tomb Culture and sacrificial culture of other nationalities. For example, differences between the Chinggis Khan’s Tomb or the Eight White Ger and Han Chinese Ancestral Temple; differences between the condolence activities for Chinggis Khan by Mongols and the condolence activities for their great people by other nationalities.
(translated from Mongolian into English by Delger)