Mongolian and Tibetan Quarterly, Vol.20, No - mtac.gov.t · PDF fileBao Jin-qi . National Assembly Representative . Jirem League/2 : Yang Li-jun . ... attached a great deal of importance

Mongolian and Tibetan Quarterly, Vol.20, No.4

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The Song of Genghis Khan Sung by Mongols in Taiwan Yang Chia-ming│Adjunct Assistant Professor at Taipei Municipal University of Education

Abstract The Song of Genghis Khan is usually sung by Mongols in Taiwan on the occasion of Genghis Khan Memorial Festival and other festival reunions. The song is one of the most popular and most frequently sung Mongolian language songs among Mongols in Taiwan. This paper is a report of a discussion on the origin of the song, the song’s status as a theme song in Genghis Khan Festival, and the song’s development in the last six decades. The Genghis Khan Memorial Festival has been conducted on an annual basis since 1951 on the twenty-first day of the third month of the Chinese lunar calendar. The festival originated from the Genghis Khan Spring Festival conducted by the Ejin Horo Banner under Ordos City. However, the theme song used in the festival came from eastern Mongolia, not Ordos. This might be attributed to the fact that most of the Mongols residing in Taiwan are of the Zhelimu, Josutu, and Juu Uda Leagues. The Song of Genghis Khan discussed in this paper is an ancient Mongolian song. Many variants of the song (with similar melodies but different lyrics) are prevalent in Mongolia. Many of these songs sing praises to gallant horses. For nearly six decades, Mongols in Taiwan have been singing the Song of Genghis Khan every year in commemoration of Genghis Khan. Two versions of Mongolian language lyrics and one version of Mandarin language lyrics have been created for the song, but only Mongolian language lyrics were used in Genghis Khan Festival. Key Words: Song of Genghis Khan, Mongolian and Tibetan Affairs Commission, Mongols in Taiwan, Genghis Khan Festival, Genghis Khan Memorial Ceremony

Ⅰ. Introduction The Song of Genghis Khan is often sung in Genghis Khan Memorial Festivals and also in other festival reunions by the Mongol people in Taiwan. The song is probably the most well-known and most frequently sung among Mongol people in Taiwan. For nearly six decades, the Song of Genghis Khan has been used as a piece of ceremonial music by Mongol people in Taiwan. During such a long span of time, the lyrics, singers, and accompaniment have undergone many changes. This paper begins with a discussion on the history of the use of the Song of Genghis Khan in ceremonies, and then discusses the origin of the song. The paper reviews existing literature and also information supplied by many

The Song of Genghis Khan Sung by Mongols in Taiwan 2

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Mongol people in Taiwan. Hopefully this symposium would bring in helpful comments that could improve this paper. Ⅱ. Mongols in Taiwan and the Genghis Khan Memorial Festival 1. Mongols in Taiwan In Yuan Dynasty era, the Mongols set up a Patrol and Inspection Office in Penghu Islands. In Qing Dynasty era, the Manchus considered Taiwan part of Qing China territory, and deployed station troops in Taiwan. It is not known for sure exactly how many Mongols lived in Taiwan back then. Toward the end of 1949, a small group of Mongols relocated to Taiwan along with the Nationalist government. In the few years that followed, more Mongols relocated from Taiwan to China. According to the records of the Mongolian and Tibetan Affairs Commission of the Republic of China, “14 Mongol banner leaders under the Josutu League and Jirem League relocated to Taiwan in 1950,” “9 banners leaders in Chahar Province relocated to Taiwan in 1952,” “8 league and banner leaders from Xinjiang Province relocated to Taiwan in 1952,” and in 1953 “three Mongol citizens relocated to Taiwan.1” According to the records, there were 373 Mongol residents in Taiwan in 1955 and 1956 (the records also showed that there were 124 households of Mongol residents in Taiwan in 1956), and in 1959 the number increased to 139 households, or 431 Mongol residents.2 Josutu League Mongols were the largest group of Mongols in Taiwan, followed by Jirem League Mongols and Juu Uda League Mongols. According to the Mongolian and Tibetan Affairs Commission, by 2007 the number of Mongol residents in Taiwan had totaled 415. There are also a small group of Mongol residents in Taiwan who are not shown in the records, though the exact number is unclear.3 Of the Mongol people who relocated to Taiwan in 1949 or in the few years

This paper was submitted for review on July 22, 2010. It was approved for publication on October 28, 2010. 1 Mongolian and Tibetan Affairs Commission, Preliminary Draft of the History of Mongolian and Tibetan Affairs Commission (Mongolian and Tibetan Affairs Commission, November 1966), p.49a. 2 Ibid, p.48a. 3 Of the registered Mongol residents whose identities were confirmed by the Mongolian and Tibetan Affairs Commission, there were also Daur people. The Mongolian and Tibetan Affairs Commission conducted three population surveys of Mongol residents in Taiwan in 1955, 1956, and 1959 respectively. See ibid, p.24a. On August 30, 1958, the Mongolian and Tibetan Affairs Commission promulgated Guidelines for the Issuance of Ethnicity Identification of Mongolian and Tibetan Peoples in Taiwan. According to Article Two of the Guidelines, “registered Mongolian and Tibetan citizens in Taiwan may apply for ethnicity identification certificate.”


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that followed, most of them were either elected representatives, military men, teachers, and civil servants themselves, or had family members working as such. 40 Mongol residents in Taiwan were elected representatives (National Assembly representatives, legislators, and Control Yuan members) or waitlisted elected representatives:

Mongol Elected Representatives in Taiwan

Name Position League/Number Note

Jin Chong-wei National Assembly

Representative

Jirem League/1

Bao Jin-qi National Assembly

Representative

Jirem League/2

Yang Li-jun National Assembly

Representative

Jirem League/3

Bao Jia-min National Assembly

Representative

Jirem League/4 Waitlisted

Shi Bing-lin National Assembly

Representative

Josutu League/1

Liu Lian-ke National Assembly

Representative

Josutu League/2 Waitlisted

Bai Yun-ti National Assembly

Representative

Juu Uda League/1

Zorigatu National Assembly

Representative

Juu Uda League/2

Wuergongbu National Assembly

Representative

Juu Uda League/3

Duduobo National Assembly

Representative

Juu Uda League/4

Shi Yao-qing National Assembly

Representative

Juu Uda League/5 Waitlisted

Jagchid Sechen National Assembly

Representative

Xilingol League/1

Wuyungeerle National Assembly

Representative

Xilingol League/2

Duergu National Assembly

Representative

Batusaiteqiletu Middle

League/1

Hai Yu-xiang National Assembly

Representative

Qingsaiteqiletu

League/1


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Alhal Högjintai National Assembly

Representative

Hulunbuir/1

Ji Xiao-wei National Assembly

Representative

Hulunbuir/2

Yue Zhu-fang National Assembly

Representative

Chahar Eight

Banners/1

Wu Zhen National Assembly

Representative

Chahar Eight

Banners/2

Waitlisted

Sai Chun-he National Assembly

Representative

Chahar Eight

Banners/3

Waitlisted

Ni Chun-yi National Assembly

Representative

Women’s Groups/1

Wuengaowa National Assembly

Representative

Women’s Groups/2

Agumoergen National Assembly

Representative

Women’s Groups/3 Jirem League,

waitlisted

Wu Rui-lin National Assembly

Representative

Women’s Group/4 Waitlisted

De Gu-lai Legislator Hulunbuir/1

Bai Lian-zhen Legislator Hulunbuir/2

Hsu Zhan-kuei Legislator Yikemingan Special

Banner

Jin Yang-hao Legislator Jirem League/1

Bai Da-cheng Legislator Jirem League/2

Lee Yong-xin Legislator Josutu League/1

Xue Xing-ru Legislator Josutu League/2

Wu Yun-peng Legislator Juu Uda League/1

Yang Jun-sheng Legislator Juu Uda League/2

Rong Zhao Legislator Tümed Banner/1

Hang Jia-xiang Legislator Eastern Suiyuan Four

Banners/1

Damulinwangchuke Legislator Alxa Special Banner/1

Qiao Jia-fu Legislator Wulaensuzhuketu Four

Paths League/1

Wu Jing-bin Legislator Qingsaiteqiletu

League/1

Wang Zhen-hua Control Yuan Member Mongolia Kalaqin Left Banner

Zhang Bing-zhi Control Yuan Member Mongolia Kalaqin Left Banner


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*According to the records of the Ministry of the Interior, a total of 24 Mongol National Assembly Representatives (including the waitlisted ones) registered with the Ministry of the Interior in 1953. 14 Mongol legislators attended the first meeting session of the Legislative Yuan. In 1968, the Taipei Mongols Association was founded with the permission of Taipei City government. In 1985, Mongol residents in Taiwan founded the ROC Mongolian Culture Association to facilitate exchanges between Mongolian people in Taiwan and in other countries, and also release publications and organize cultural events to promote Mongolian culture. 2. History of Genghis Khan Memorial Festival (1) Genghis Khan Memorial Festivals before the Republic of China Era

After Genghis Khan passed away, the Mongols did not follow the traditional practice of building a mausoleum. However, since the Mongols attached a great deal of importance of memorial rituals, memorial rituals in honor of Genghis Khan in Khanbaliq and Shangdu on an annual basis. These memorial rituals are shown in records regarding Kublai Khan and memorial rituals in History of Yuan Dynasty.

In Taiwan, the Genghis Khan memorial festival is held every year on March 21 of lunar calendar. It originates from the spring memorial festival of Ordos Ejin Horo. Ordos means literally “many palatial tents,” and Ejin Horo means literally “land of the holy king.” The place earns it name for being the site where the coffins of Genghis Khan and his wife Börte were kept.4

The White Palace of Genghis Khan is the most important one of the Eight White Palaces of Ejin Horo. The Eight White Palaces are also known as the Eight White Treasures or the Eight White Rooms, which include the White Palace of Genghis Khan, the White Palace of Khulan khatun (a Korean princess), the White Palace of Huribolezhengaowa, the Statue of Holy White Horse, the White Palace of Baoriwenduer (milk bucket), the White Palace of Bows and Arrows, the White Palace of Jilao (saddle and rein), and the White Palace of Granary.5

There are three major categories of memorial rituals surrounding the White Palace of Genghis Khan:

1. Everyday memorial rituals: Simple memorial rituals are held in lucky 4 Baoyinjirigala & Shariledai, Translated by Guo Yong-ming, Memorial Ceremonies for Genghis Khan (Inner Mongolia People’s Publishing House, 1987 first edition, 1988 first print), p.1. 5 Ibid., pp.155-178.


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time on lucky days. 2. Monthly memorial rituals: The monthly rituals are held at a fixed date

with a fixed routine every month of the year. 3. Seasonal memorial rituals: the Chagansuluke Festival, also known as the

Horse Milk Festival, is held every spring. The Naoer Festival is held on May 15 in the summer when the milk is put in containers. The Milk Ban Festival of the autumn is held on August 12. The Leather Strip Festival of the winter is held on October 3.

It was Kublai Khan’s order that started the seasonal memorial rituals. It is said that Kublai Khan requested “seasonal memorial ceremonies” should be organized in honor of Genghis Khan. He also made specific rules for the memorial ceremonies and appointed eight officials to be in charge of holding the memorial ceremonies.6 Of the “seasonal memorial ceremonies,” the Spring Memorial Ceremony has the most solemn atmosphere. It has the most complicated routine, the longest duration, and the highest-position host compared to other memorial rituals. Preparation began on March 10. The ceremony was held on March 21. Clean-up work would end on March 24 (some say March 25). The event would last for about half a month.7 The Ordos memorial ceremony was clearly under the influence of Tibetan Buddhism, but there were also experts who believe: “Although the Gelug School of Tibetan Buddhism commanded absolute predominance near the end of the 16th century, even to the point of replacing all the other religions, they still practiced the traditional Shamanist style of memorial ceremonies with slight changes when commemorating Genghis Khan.8” (2) Genghis Khan memorial ceremonies held by the Nationalist government

before its relocation to Taiwan Until the founding of the Republic of China, the Ejin Horo Genghis Khan memorial ceremony was still being conducted the traditional way. Dorje, a Mongol who once served as a secretary of the memorial ceremony, once remarked:

6 Ibid., pp.15-17. 7 Zhou Guang-xian, “Memorial Ritual in Commemoration of Genghis Khan,” (Collection of Papers in Memory of Genghis Khan, Mongolian and Tibetan Affairs Commission, April 1971, pp.39-42), p.42, “Genghis Khan’s spirit tablet was escorted back to the mausoleum on March 25 of the lunar calendar.” 8 Cited from Zhao Yong-xian, “Origin and Development of Genghis Khan Memorial Ceremonies,” (Inner Mongolia Social Sciences/Literature, History, and Philosophy, 1991, No.6, pp.58-65), p.65.


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“Genghis Khan memorial ceremonies were conducted in accordance with the orders of Yuan Dynasty emperors and also the Lifan Yuan of Qing government. The Republic of China government mostly followed the Qing Dynasty practice for memorial ceremonies without adding too many new rules.9” In 1939, at the request of Shakeduerzhabu, the head of Yike Zhao League and also the secretary of mausoleum of Gemghis Khan, the coffin and spear of Genghis Khan, as well as the coffin of his third-rank wife, were moved from Ejin Horo to another place to “safeguard the ancestors against enemies.” A public memorial ceremony was held on June 9, and the move began on the following day. The group arrived at Lanzhou on June 19, and then traveled to Taibai Temple of Xinglong Mountain.10 In 1941, Wu Zhongxin, Minister Mongolian and Tibetan Affairs Commission, assumed the position of leader of the KMT inspection team in Gansu, Ningxia, and Qinghai region. In early October of the year, Wu arrived at Gansu for inspection purposes. He also arrived at the Genghis Khan Mausoleum at Taibai Temple to pay respects to Genghis Khan on behalf of Chiang Kai-shek, who at the time was Chairman of the National Military Council. It was the first time that a Republic of China government official held a memorial ceremony in memory of Genghis Khan. The ceremony began at 11:00 a.m. on November 3, and ended about 20 minutes later.11 On June 28 of the following year, Zhao Pi-lian, Vice Minister of the Mongolian and Tibetan Affairs Commission, paid respects at the Genghis Khan Mausoleum on behalf of the Republic of China government. He was the second Republic of China government official to pay respect to Genghis Khan. Since then, the Republic of China government had been sending representatives on a yearly basis and “holding memorial ceremonies that were as solemn as the memorial ceremonies of Yellow Emperor.12” (3) Genghis Khan memorial ceremonies after the Nationalist government’s

relocation to Taiwan The first Genghis Khan memorial ceremony after the Republic of China government’s relocation to Taiwan was held at the auditorium of National

9 Baoyinjirigala & Shariledai, Translated by Guo Yong-ming, Memorial Ceremonies for Genghis Khan, pp.76-77. 10 Zhou Kun-tian, “Chronicles of the Republic of China Government’s First Genghis Khan Memorial Ceremony,” Journal of China Border Area Studies, No.33 (March 1971), p.10. 11 Diao Bao-shi ed., “Chronicle of Mr. Wu Zhongxin of the Republic of China,” (The Commercial Press Taiwan, 1988.7), p.117. Also see Zhou Kun-tian, ibid. 12 Preliminary Draft of the History of Mongolian and Tibetan Affairs Commission (Mongolian and Tibetan Affairs Commission, April 1971), p.16.


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Taipei University of Education on April 26 (March 21 of the lunar calendar) of 1951. The event was attended by government executives as well as small group of Mongol residents in Taiwan. According to a newspaper report, “President Chiang sent Tian Jong-jin, Minister of Mongolian and Tibetan Affairs Commission, to preside over the ceremony on his behalf.” “A portrait of the late Genghis Khan was hung high in the middle of the auditorium. The ceremony had a solemn atmosphere. After singing the Song of Genghis Khan, the host presented flowers and khatas and saluted in the most respectful way to the portrait of Genghis Khan. The ceremony then ended amid funereal music.” “After the ceremony ended, the Mongol residents in Taiwan held their own memorial rituals.13” On April 15, 1952, the Republic of China government held a memorial ceremony in memory of Genghis Khan for the second time. According to newspaper reports, “this day marks the 747th anniversary of the death of Genghis Khan.” “In a memorial ceremony held by the central government, President Chiang had Tian Jong-jin, Minister of Mongolian and Tibetan Affairs Commission, to preside over the ceremony on his behalf.14” Since then, the Republic of China government has continued to conduct the memorial ceremony on March 21 of lunar calendar every year. The official name of the ceremony was changed from “Genghis Khan Memorial Ceremony” to “Genghis Khan Mausoleum Memorial Ceremony” in 1966. The quarterly Journal of China Border Studies of June 1975 has a report of the Genghis Khan Mausoleum Memorial Ceremony of the year. It is one of the few more detailed coverage of the event: “In the Genghis Khan Mausoleum Memorial Ceremony on May 2 (March 21 of lunar calendar), President Yan dispatched Mr. Cui Chui-yan, Minister of Mongolian and Tibetan Affairs Commission, to preside over the memorial ceremony, which was organized by the Mongolian and Tibetan Affairs Commission. The event took place at Qiaoguang Auditorium at Zhoushan Road of Taipei City at 10:00 in the morning of May 2. More than 40 people, including Mr. Yu Mao-jing, Mr. Bao Wen-tong, Mr. Liao Yu-ren, Mr. Tie

13 Almanac of the History of the Republic of China, January to June, 1951 (Academia Historica, May 1995, first edition), pp.668-669. Cited from Central Daily News, April 27, p.3. Also, according to the Preliminary Draft of the History of Mongolian and Tibetan Affairs Commission, Genghis Khan memorial ceremony was resumed on April 15, 1952 “at the request of Mongol citizens who relocated to Taiwan along with the Nationalist government” (p.31b). The correct date should be 1951 instead of 1952, though some of the publications of the Mongolian and Tibetan Affairs Commission still use the wrong date. 14 Almanac of the History of the Republic of China, January to June, 1952 (Academia Historica, September 1995, first edition), pp.509-510. Cited from Central Daily News, April 16, p.1.


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Shen-yi, and Mr. Ma Kong-qun, who were the leaders of the Executive Yuan, the Legislative Yuan, the Judicial Yuan, the Examination Yuan, and the Control Yuan, and theocratic leaders of ethnic minorities such as Abdallah, Bai Yun-ti, Wang Nong-cun, and Ganzhuerwa Khutukhtu, as well as Lee Qi-yuan, the head of a border studies society in Taiwan, participated in the event. The event was also attended by government executives and more than 600 Mongol citizens in Taiwan. The ceremony began amid solemn martial music played by the military band of Ministry of National Defense. Changes were made to the proceedings of this year’s ceremony. Three minutes of silence were dedicated to the late President Chiang Kai-shek. The government executives and theocratic leaders showed great sorrow at the untimely death of the late President, and were more determined than ever to fulfill the late President’s dying wishes. After the three minutes of silence, a group of young Mongol residents in Taiwan sang in unison the Song of Genghis Khan solemnly and majestically. The following is a translation of the lyrics into Mandarin language: Between the vast earth and the immense sky, there rises a great man amid propitious vapors. Yesügei is wise and brave, and Oulen is an able and virtuous mother. At the bank of Onon River, the five brothers united as one and set out to conquer the world. The powerful and mighty Genghis Khan always fought and won. All the other Mongol tribes bent their knees to him, and were grateful for his merciful treatments. With his natural gifts and his family background, Genghis Khan swept through Europe and Asia with his forces, and carved a great name for himself in the world. His reputation as a legend is looked upon by generations to come. This song gives us a vivid picture of Genghis Khan the war hero. After the song, Mr. Cui presented four gifts to the late Genghis Khan on behalf of President Yan: flowers, incense, a cup of wine, and a khata, and read out loud an address to the soul of Genghis Khan… After reading the address, Minister Cui bowed three times to the portrait of the late Genghis Khan, and then music was played to signal the end of the ceremony.15” Ⅲ. The Song of Genghis Khan sang at memorial ceremonies

15 “Chronicles of the Republic of China Government’s Genghis Khan Mausoleum Memorial Ceremony,” Journal of China Border Area Studies, No.50, p.23.


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1. Song used in the Ejin Horo ceremony Before discussing the Song of Genghis Khan used in Genghis Khan Mausoleum memorial ceremonies in Taiwan, I would like to present excerpts from the book Memorial Ceremonies for Genghis Khan to see the procedure and the music used in the Ejin Horo Spring Festival. In memorial ceremonies big and small, the incense (including spices such as cypress leaves) is burned in the beginning, and a eulogy is read while the incense is being burned. In the individual memorial ceremony and sacrifice on March 19, the priests preside over the proceedings, and there is no record showing any use of standard music. On the Galile ceremony of March 20, a special ritual is performed. Several people dance to their own singing of the Song of Galiledalalega. At the end of the dance and singing, they are supposed to toss the bones of a whole sheep, the holy wine, and yogurt into the Fire of Galile. After bowing to the fire, they are supposed to carry up the milk bucket and return all the way back to their homes signing the Song of Galile without looking back. As for the memorial ceremony on March 21, based on the Memorial Service Protocols, an ancient text found in Ordos, the exact procedure is as follows: presenting the khata, presenting the Buddha lamp, presenting incense and candles, presenting the whole lamb, chanting the eulogy, presenting the bells, butter, and candlesticks, offering sacrifices to the kitchen god, reading the elegiac address, presenting the holy wine, singing the twelve songs, setting up Chagu container, dividing the shares of the gifts, chanting the eulogy outside the hall, chanting the bell eulogies, and taking back the whole lamb. However, the ceremony is usually carried out in a slightly different way. The ceremony usually begins with horse milk being sprayed to the dead amid the chanting of a eulogy known by the title of “Praise of the Offering of the Milk of 99 White Horses.” Then the memorial ceremony officially begins in the hall. The lamb is sacrificed amid eulogy chanting of the priests. After the lamb is sacrificed, offerings are presented to the kitchen god amid the chanting of Eulogy of the Incense-Burning Golden Hall. After this, the priest shall present the khata and Buddha lamp amid eulogy chanting. After this, the priest shall move to the door of the Golden Hall and begin the Manglailahu ritual: “The Manglai priest takes the two bottles of holy wine on the table, and pours the wine into Qiaoergute, then he pours the wine in Qiaoergute into


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Chagu. Another priest takes the Chagu containing the wine and returns to the Golden Hall.” “At this time, another two priests should each stand at either side of the path. One should play the horsehead fiddle, and the other should play the horsehead clappers and sing the horsehead clapper song...The wine should be presented amid the singing of the twelve songs (horsehead clapper songs). The wine must be presented a total of nine times, three times up and three times down.” “After the twelve songs comes the great song. The great song requires one more pair of horsehead clappers than the twelve songs. One priest should lead the singing, and then the priests who are responsible for officiating the ceremony, as well as the executives of the Mongol tribes should sing along, hence the name great song.” The lyric of the great song is as follows: “Our lord most blessed and sacred May you enjoy the peaceful and prosperous time forever. We, commoners and your subjects Bow down to our Lord Khan most merciful, most wise, and who rules over everything. Pray show mercy to your people And bestow upon them great joy and happiness they deserve. We wish you peace and happiness forever. O our holy lord Pray bestow upon us wise offspring Bestow up your people Immeasurable happiness And bestow upon the whole nation a land of peace and happiness. Our supreme lord Pray show mercy to the people of your nation Our heroic king, our mighty lord Please give the offspring of your people great luck Our founding father, our lord most blessed and sacred We wish you enjoy the utmost happiness forever Your people stand before you and welcome you with open arms


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May my lord Khan live forever.” At the end of the Great Song, the priests should chant the Great Uqike based on the rhythm of the Great Song. “Uqike” literally means “eulogy.” At the end of the Great Uqike, one priest should divide the holy wine among four other priests. During the distribution of holy wine, another priest should be chanting the eulogy both in and out of the hall.16 History of Yike Zhao League by Zhao Chi-zi also provides clues about the memorial service: “On the square some half a kilometer to the northeast of Genghis Khan Mausoleum, several large yurts are established. A vehicle takes the silver coffin of Genghis Khan into the yurts.” “A bow, arrows, a saddle, animal sacrifices, and yogurt, are placed before the coffin. A candle lamp is burned to allow visitors to pay their respects to the late Genghis Khan. Lamas standing next to the coffin would keep chanting the sutra. These lamas come from Dalhut Zhao Temple, and they always come to memorial ceremonies dedicated to Genghis Khan to chant the sutra. The musical instruments used in the memorial ceremony are different from the ordinary zhao temples. They are rather strange. The person in charge of music also has one set of musical instruments and leads a band. The musical instruments are rather ancient, and there are only two types. One is called Haoer, or a husky harp, and is too ancient to be played anymore. The other is called Chalegaer, and looks like a wooden comb. It is held by several musicians in the band, but not much music can be played out of it. The music band is more symbolic than functional, and is more like a reenactment of a historical scene. Yet they sing a song that is extremely passionate and moving, and the lamas make music to match their singing.” The lyrics of the song are as follows: “My mighty lord Conquers the land all the way to Europe, commands the allegiance of nations east and west, and rules over Han Chinese territories My mighty lord! My mighty lord Reigns above the universe, inherits the will of his ancestors, and even Heaven sings praises of him 16 For the full lyric of the Great Song, see Memorial Services for Genghis Khan, pp.109-110. Cited from The Golden Book, which was rewritten in the 61st year of the reign of Kangxi Emperor of Qing Dynasty.


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My mighty lord! My mighty lord Travels fast with sword in hand, is unrivaled wherever he goes, and he loves his land dearly17” 2. Songs used in memorial ceremonies in Taiwan (1) Songs performed in memorial ceremonies and the changes in lyrics

As mentioned earlier, the Republic of China government held the Genghis Khan memorial ceremony for the first time in Taiwan in 1951. In the ceremony, the Song of Genghis Khan was sung before flowers and the khata were presented.

On May 7, 1969, while Mr. Guo Ji-qiao was Minister of Mongolian and Tibetan Affairs Commission, a memorial ceremony dedicated to Genghis Khan was held at Qiaoguang Hall of Taipei City. “The ceremony began with a piece of music, and then came the Song of Genghis Khan.18”

Little information is found in historical texts regarding the proceedings of the memorial ceremonies, so the exact content of the Song of Genghis Khan used in the memorial ceremonies in Taiwan remains to be investigated.

According to Mongol senior citizens in Taiwan, the song used in memorial ceremonies in Taiwan is one that was quite familiar to the people in eastern Mongolia. It seems likely that the song is Song of Genghis Khan, the first song in the book Mongolian Folk Songs by Hakanchulun and Wu Rong-gui (which begins with arun gegehen…). The book was released by the Mongolian and Tibetan Affairs Commission in Taiwan in May 1972. The music score of the song is given in the appendix (Music Score I) of this paper.19

More than two decades later, Hakanchulun wrote in an essay entitled “A History of Green Flag Song”:

“Before the Genghis Khan Spring Memorial Ceremony on March 21 of 1971 (lunar calendar), Guo Zhen-fang, Director of the Department of Mongolian Affairs under the Mongolian and Tibetan Affairs Commission, came to my house to get the music score of the memorial song to be used in the ceremony. He brought up the subject of releasing a book about Mongolian folk songs. It was because of his support that the book Mongolian Folk Songs was

17 Zhao Chi-zi, History of Yike Zhao League, Collection of Papers in Memory of Genghis Khan, p.86. 18 “Taiwan E-learning and Digital Archives Program,” China Film Studio, “Genghis Khan Memorial Ceremony, news reel, Vol.049. 19 Hakanchulun and Wu Rong-gui, Mongolian Folk Songs (Mongolian and Tibetan Affairs Commission, May 4, 1972, first edition), p.1.


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published.20” Therefore, it can be assumed that the Mongol residents in Taiwan already

published a book entitled Mongolian Folk Songs in 1971 at the latest which includes a song called the Song of Genghis Khan to be used in memorial ceremonies.

In June 1988, the Mongolian and Tibetan Affairs Commission reprinted the Mongolian Folk Songs without making any change to the lyrics of Song of Genghis Khan.

In my 1998 essay “A Discussion on the Ceremonial Music in Genghis Khan Memorial Ceremonies,21” a preliminary discussion on the songs used in Genghis Khan memorial ceremonies in Taiwan is provided. There has been no change in the melody of the song, but the lyrics have been changed. None of the Mongol senior citizens I consulted knew when the lyrics had been changed, though Mongol young people told me that the lyrics had been renewed in around the 1990s.

Toward the end of 1995, Hakanchulun released an essay entitled “A Discussion on Genghis Khan Battle Song.” The melody of the song is the same as that of Song of Genghis Khan, and the lyrics happen to be exactly the same as the new version of lyrics in the Song of Genghis Khan. Hakanchulun provided the music score of the song in new Mongolian language, as well as the lyrics in traditional Mongolian language with Mandarin translations. The music score in new Mongolian language is given in Music Score II in the appendix of this paper. The Mandarin translation of the lyrics is as follows:22

“Leading an army of a hundred thousand cavalrymen, unifying the various nations of Asia, defending heroically our army, and the soldiers and civilians are united as one in the common cause

Leading an elite army of two hundred thousand men, commanding brave generals such as Hongegeer, striking as rapidly as lightening, and conquering the two nations in the north and south

Leading an army of Mongol young men, riding freely across Asia and Europe, sensing the hypocrites who revolt after faking surrender, the ministers including Yile immediately leading an army to crush the rebellion

Leading an army of five hundred thousand best Mongol men, fighting the

20 Hakanchulun, “A History of Green Flag Song,” (Mongolian Culture Bulletin, No.14, Mongolian Culture Association ROC, June 1994), p.27. 21 “A Discussion on the Ceremonial Music in Genghis Khan Memorial Ceremonies,” China Border Area Studies Association, Collection of Papers in Memory of Genghis Khan, June 1998. 22 Hakanchulun, “A Discussion on Genghis Khan Battle Song,” (Mongolian Culture Bulletin, No.16, December 1995), p.70.


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Western Xia and Qitai; the five ethnic groups coexist peacefully with each other and with their neighbors, and peace and prosperity be with generations of Mongol people.”

In June 1996, the Mongolian and Tibetan Affairs Commission compiled and published a book called Selected Mongolian and Tibetan Songs. The first song in the first half of the book (selected Mongolian folk songs) is called Genghis Khan, which has exactly the same lyrics and melody as Song of Genghis Khan as appeared in Mongolian Folk Songs by Hakanchulun and Wu Rong-gui.23 Hakanchulun was “cultural advisor” to the book Selected Mongolian and Tibetan Songs, and also assisted in the compilation of the book. The two songs are the same in melody and lyrics, but different in names, probably because the new version of lyrics was already being used in memorial ceremonies.

However, the Song of Genghis Khan performed in memorial ceremonies by vocalists (a discussion of the vocalists is provided below) has the old version lyrics of the early 1990s, which begins with arun gegehen… (2) Vocal Performance and Accompaniment

As mentioned above, the memorial ceremony on May 2, 1975 “began amid solemn martial music played by the military band of Ministry of National Defense.” Judging from the news photos in National Cultural Database System of Cultural Affairs Council, the Ministry of National Defense military band performed the accompaniment in ceremonies in 1975, 1976, 1984, and 1985.24 An interview with Mongol residents in Taiwan also reveals that the Ministry of National Defense military band was responsible for playing the accompaniment in the first memorial ceremonies. It was not until 2002 that Taipei Chinese Orchestra took over the accompaniment, which was composed by Lu Liang-hui. See Music Score III and Music Score IV of the appendix of this paper.

In December 1987, the Mongolian Culture Association released an accompaniment album entitled Mongolian Folk Songs. The album contains 12 songs produced by Degulai and compiled by Baoke, Wuniwuerta, and Chimudesiren. The first song of the album is Song of Genghis Khan.25

According to the Guidelines for Administration of Mongolian and Tibetan Affairs Commission, the agency set out to promote accompaniment of Mongolian folk songs during the tenure of Minister Xue. The Guidelines point 23 Mongolian and Tibetan Folk Songs Selection and Compilation Team, produced by Wind Music, Selected Mongolian and Tibetan Songs, June 1996, piano score, pp.19-20; guitar score, p.19. 24 See http://nrch.cca.tw. 25 Mongolian and Tibetan Cultural Center, audio tape, B-8, A1.


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out that on February 26, 1982: “Minister Xue had a thorough discussion on the subject of music score

compilation and accompaniment of Mongolian folk songs with the president and the professors of National Taiwan College of Art, as well as Ms. Chou Hei-ying, a lawmaker representing Qinghai, and Mr. Degulai, a lawmaker representing Mongolia, and reached the consensus that ten songs should be selected out of the collection of Mongolian folk songs compiled by the Mongol Professor Hakanchulun and have the National Taiwan College of Arts compile the score and accompaniment, to be performed on a regular basis.26”

In addition, the Administration Report of the Mongolian and Tibetan Affairs Commission in the Second Half of 1982 points out that:

“It has been arranged that the National Taiwan College of Arts would compose accompaniment of ten Mongolian folk songs, to be performed vocally by a group of students studying Mongolian language in the Genghis Khan Mausoleum Memorial Ceremony.27”

As mentioned above, “a group of young Mongol citizens in Taiwan gave a vocal performance of the Song of Genghis Khan in Mongolian language” in the ceremony on May 2, 1975. These “young Mongol citizens in Taiwan” are the same group of people as the “students studying Mongolian language.” It is said that since the 1990s, Mongol young people studying at Taiwan have been known to give vocal performance in the memorial ceremonies.

Taipei Chinese Orchestra recently took over the responsibility of playing the accompaniment and performing vocally at the memorial ceremonies. Although they are more skilled in singing, most of them have no knowledge of Mongolian language, and had to resort to phonetic symbols (in Mandarin or other languages) to help them pronounce the Mongolian words correctly. Mongol senior citizens revealed that “the students studying Mongolian language in Taiwan,” with their small number and wide age gaps, could not preform as skillfully as professional singers, who could easily create a solemn atmosphere with their singing. Ⅳ. Origin of the Song 1. The theory that Genghis Khan himself composed the lyrics

There are some Mongol residents in Taiwan who believe that Genghis Khan 26 “Administration Report of Mongolian and Tibetan Affairs Commission—December 1981 to December 1983,” (Compilation and Translation Office of the Mongolian and Tibetan Affairs Commission, January 1984), pp.20-21. 27 Ibid, p.36.


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himself composed the lyrics of Song of Genghis Khan. For example, Haisibogong remarks in his essay “Introduction to Mongolian music”:

“The march songs of the Mongols are passionate and solemn…one piece of such music that has historical significance is the Battle Song of Genghis Khan.”

The essay also contains a numbered score (with melody only and no lyrics). The melody is for the most part the same as that of Song of Genghis Khan found in the book Mongolian Folk Songs by Hakanchulun and Wu Rong-gui. The essay further points out that:

“A lack of data has made it impossible to find out who composed the melody of this song. It is said that Genghis Khan himself wrote the lyrics. Legend has it that the morale of his army was greatly boosted by his lyrics, and his army had since become invincible.28”

The numbered score does not have lyrics, making it impossible to see which version of the lyrics is supposed to have been “written by Genghis Khan himself.” Hakanchulun points out in “A Discussion on Genghis Khan Battle Song” that judging from the content of the lyrics, it seems likely that the lyrics were composed by Genghis Khan himself: “The Genghis Khan Battle Song” is well-known among the Mongolian leagues and banners in Inner Mongolia. It is also known by the name of “The Battle Song of the Army of a Hundred Thousand” or “The March of Genghis Khan.” Judging from the lyrics, “the lyrics might have been composed by Genghis Khan himself after his second enthronement as Great Khan of North Asia (in 1206) and before his invasion of Chitaijin (in 1211).” “In short, he wrote the lyrics in a bid to boost the morale of his army and encourage his warriors to conquer Western Xia and Chitai.29” Many discussions on traditional Mongol folk songs, in particular military music, cite the words in Chronicles of the Most Righteous by Kong Qi. “It is said that a song called Alalai is quite popular among the Mongol people. Wen Tian-xiang, the scholar-general of Southern Song Dynasty who was held captive by Yuan armies, heard the Mongol soldiers singing this song on the boat. Alarmed, he asked the Mongol soldiers, ‘What is it that you’re singing?’ They replied, ‘The song rises from the north; it is the song of our dynasty!’ Upon hearing this, Wen lamented that ‘this is the true tune of unison; 28 Haisibogong, “Introduction to Mongolian Music,” (Principles and National Policies, No.73, May 1956), pp.30-33. 29 Hakanchulun, “A Discussion on Genghis Khan Battle Song,” (Mongolian Culture Bulletin, No.16, December 1995), pp. 67-70.


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those of us in the south would never have the chance to rise up again!’” The “tune of unison” can be interpreted as an equivalent to the Gong tunes of Han Chinese music, or the major key in western music. The Song of Genghis Khan as used in memorial ceremonies in Taiwan also followed the tune of unison. If the “tune of unison” described by Wen Tian-xiang was indeed the Gong tunes or major key, then it would be clear that the Mongol armies attached a lot of importance to military music. That a military song would follow the “tune of unison” possibly means that the Song of Genghis Khan as performed by the Mongol citizens in Taiwan might have already existed in early Yuan Dynasty era. 2. Other variations of the song In the Selected Mongolian and Tibetan Songs released by the Mongolian and Tibetan Affairs Commission in 1996, the song “Genghis Khan” is classified under the category of “ceremonial songs of Yike Zhao,30” which seems to suggest that the song originates from Ejin Horo of Ordos. However, there is no record showing that ceremonial songs were performed in the major memorial ceremony of Ejin Horo. An analysis of the variations of the song would find out more accurate information about the origin of the song. The book Mongolian Folk Songs contains a “Chahar folk song” called “Praise of the Fine Horse” (Music Score V). The song is also found in the Selected Mongolian and Tibetan Songs under the classification of “Chahar folk songs.” “Praise of the Fine Horse” has different lyrics from the Song of Genghis Khan (and also Genghis Khan Battle Song and the March of Genghis Khan), but quite similar melody. Therefore, these songs could be considered as variations of the same song. Looking at existing Mongolian folk song albums released in China that have more considerable quantity of songs, these songs in Collection of Chinese Folk Songs: Inner Mongolia that have similar melodies include Old Hao Hong, a folk song of Xilingol League, and also Old Dawan, a song found in 500 Mongolian Folk Songs.31 In Chapter Four “Mongolian Music in Yuan Dynasty” in The History of Mongolian Music by Ulanjie, a discussion is provided regarding the similarities between the two songs Dawan Horse and The Silver War Horse, as well as the

30 Mongolian and Tibetan Folk Songs Selection and Compilation Team, Selected Mongolian and Tibetan Songs, piano score, pp.19-20; guitar score, p.19. 31 Collection of Chinese Folk Songs: Inner Mongolia (People’s Music Publishing House, September 1952), pp.446-450; Edited and compiled by Unarenbatu et al., 500 Mongolian Folk Songs (Inner Mongolia People’s Publishing House, November 1979), pp.104-110.


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development and historical background of these two songs (which are considered variations of the same song): “This is an old folk song, and has developed into many variations in Inner Mongolia. The most famous variations include Dawan Horse of Xilingol League, and The Silver War Horse from the Kerqin Steppe. These two songs have the same melodies, but very different lyrics, but there are enough signs to indicate that they are variations of the same song…A folk song that has many variations and far-reaching popularity would be a folk song that has a long history…Since the early days of Qing Dynasty, there have been fewer and fewer Mongolian folk songs that sing praises of fine horses on the battlefield…The Silver War Horse happens to be a song that sing praises of fine horses on the battlefield, and many variations of this song have spread wide and far. This shows that the song is a reflection of the war-affected reality of Mongolia under the rule of one single regime.32” Baiyin Chagan points out in the essay “Discussion on the Singing Techniques and Local Characteristics of Mongolian Folk Long Songs” that there is a long version of Old Dawan in Ujimqin (Music Score VI).33 In short, it makes sense to see “Praises of the Fine Horses” as a Chahar folk song, but more evidence is needed to ascertain whether “Genghis Khan,” another variation of the same song, can be seen as a ceremonial song of Yike Zhao. Ⅴ. Concluding Remarks In conclusion, the Genghis Khan Memorial Ceremony that has been held in Taiwan by Mongol citizens on March 21 (lunar calendar) every year since 1951 originates from the Spring Memorial Ceremony of Ejin Horo of Ordos. But the ceremonial songs used in the ceremonies do not originate from Ordos. The Song of Genghis Khan performed in festivals and ceremonies by Mongol residents in Taiwan is an old song from Mongolia. It comes with many variations which also originate from Mongolia, with similar melodies but different lyrics. Many of these variations are songs that sing praises of fine horses. Further evidence is needed to ascertain whether songs in the memory of Genghis Khan came first, or the songs that sing praises of fine horses came first.

32 Ulanjie, History of Mongolian Music (Inner Mongolia People’s Publishing House, June 1999), pp.72-73. 33 Translated by Baotuya, Baiyin Chagan, “Discussion on the Singing Techniques and Local Characteristics of Mongolian Folk Long Songs,” June 2000, Urtin Duu Amateur Club, http://www.urtinduu.com/web/main.htm (cited from Inner Mongolia Social Sciences, No.6, Mongolian language version, 1999).


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There is a classification of Mongolian folk songs in China into five different categories based on style: (1) Barga-Buryatia style. (2) Khorchin-Qarain style. (3) Xilingol-Juu Uda style. (4) Ordos style. (5) Oirat-Alxa style. The Song of Genghis Khan should be classified under Xilingol-Juu Uda style. One of the reasons why Mongol residents in Taiwan chose this song to be used in ceremonies instead of songs from Ordos (where the Genghis Khan Mausoleum sits) is because most of the Mongol people who relocated to Taiwan came from Josutu League, Yike Zhao League, and Jirem League of eastern Mongolia. There has been one change of lyrics in the Song of Genghis Khan performed by Mongol residents in Taiwan for the past sixty years. The newer version of the lyric is believed to have been written by Genghis Khan himself. The lyrics are meant to inspire the morale of Mongol armies who were trying to conquer Western Xia and Jin. This paper was written in haste, and therefore leaves much to be desired. I hope that more experts who contribute their valuable opinions to help the Mongol residents in Taiwan who have been singing the song for nearly six decades understand more about the historical background of the song. The fluidity of Mongolian culture as trumpeted by many experts is reflected in the evolution of this ancient song. In other words, one can enhance knowledge of the Mongolian culture in general by looking at the history of this song. Appendix Music Score I


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Music Score II


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Music Score III


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Music Score IV


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Music Score V


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Music Score VI


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Documents

Mongolian and Tibetan Quarterly, Vol.20, No - mtac.gov.t · PDF fileBao Jin-qi . National Assembly Representative . Jirem League/2 : Yang Li-jun . ... attached a great deal of importance