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CENGGÜNJABA’S WORSHIP: AN ANCIENT RITUAL IN MONGOLIA IN THE 19™ CENTURY Qianlong promised him that he would allow to extend the territory of Khalkha after Cenggiinjaba had pacified the revolt of Khalkha led by Cinggiinjaba (1710-1757, Khal. Chingiinjaw), a prince of Khotogoid.* After the Fall of the Dzungar Empire, Cenggiinjaba was in command of the entire military force in Outer Mongolia with the grace of the emperor since his father Cerin died in 1752. When Russia invaded the Olqon Border Outpost in 1767, Cenggiinjaba had arrived at Kiiriye. When he was in Küriye, he managed three matters of the Küriye Ministry. First, under his command the Qing empire organised an assault against the Russian Empire by arresting Russian patrol troops of Olqon Outpost (Rus. YapxyH). He also deployed troops in Kiyaktu and Kiriye thereby allowing the Qing Empire to gain an advantage in dealing with Russia regarding on the Addendum of the Kiyaktu Treaty of 1768.’ Secondly, he received the imperial seal, which was used from 1767 to 1802 in the Küriye Ministry. This enabled the Qing Empire to control the Küriye Ministry in a more direct way, since that there had been neither seal nor a minister for Küriye. Thirdly, Cenggiinjaba was able to organise the Great Disciples and replaced the Da lamas who were appointed by Sangjaidorji previously. Cenggiinjaba’s contribution to the Great Disciples is presented in this paper first time. Therefore I will provide detailed quotations below. In September 1767, Cenggiinjaba came to Kiiriye after two years of his triumph over Sanjaidorji. From that time on he was able to deal with the matter of Ktiriye personally since Manchu representatives had made great changes there. Fourteen days after Cenggiinjaba came to Küriye, on 2 October 1767 he wrote a memorandum about the organisation of the Great Disciples. It is as follows: [...] As your servant see, the third incarnation of the Jebcundamba is young but he [Ye shes bstan pa’i nyi ma, 1758-1773] is sharp minded, also able to learn how to read and recite things by heart. People respect him. Only his disciples are increasing to a greater degree than before and the young incarnation just came here for invitation. This is why he is not familiar with the custom of his disciples. It is helpful that the Administration of the Ecclesiastical Estate would have already established an order when the incarnation is young. As I remember there were four ministers who were not only nobles but also experienced enough to manage the greater issues and help the Sangjodba [“treasurer”] and six proctors (Mong. geskiii) to rule the assembly during time of the old incarnation [First Jebcundamba qutuytu, 1635-1723]. There were twelve head of subdivisions (Mong. jaisang) to rule the outer twelve subdivisions (Mong. otoy) of the Great Disciples. They all acted in accordance with the permissions given by the Treasurer. Now, I see that there are 40, 50 ministers accountable to themselves. They do not help the real Treasurer. All go along and do their business here and there. There is no order. When I asked the minister Hituringga, he replied that it is true: there is no order. I am not able Otoymxapran, O.: Manaie Yun yacaac Moneonyydoıe saxupcan 6001020: oüpadyydoın IICUUI339299Dp. Monuxuity ycor, YraanOaatap 2009. ° — Odbayar, Ganbaatar: A Guard Crime of Olkhun in 1767 and Minister of Khuree. Historia Mongolarium Journal 267 (33). Ulaanbaatar 2011, 113-138. 157
