Mongolian and Tibetan Quarterly, Vol.20, No.4
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
1
The Song of Genghis Khan Sung by Mongols in Taiwan 2
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.”
2
Mongolian and Tibetan Quarterly, Vol.20, No.4
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
Jin Chong-wei
National Assembly
Jirem League/1
Note
Representative
Bao Jin-qi
National Assembly
Jirem League/2
Representative
Yang Li-jun
National Assembly
Jirem League/3
Representative
Bao Jia-min
National Assembly
Jirem League/4
Waitlisted
Representative
Shi Bing-lin
National Assembly
Josutu League/1
Representative
Liu Lian-ke
National Assembly
Josutu League/2
Waitlisted
Representative
Bai Yun-ti
National Assembly
Juu Uda League/1
Representative
Zorigatu
National Assembly
Juu Uda League/2
Representative
Wuergongbu
National Assembly
Juu Uda League/3
Representative
Duduobo
National Assembly
Juu Uda League/4
Representative
Shi Yao-qing
National Assembly
Juu Uda League/5
Representative
Jagchid Sechen
National Assembly
Xilingol League/1
Representative
Wuyungeerle
National Assembly
Xilingol League/2
Representative
Duergu
Hai Yu-xiang
National Assembly
Batusaiteqiletu Middle
Representative
League/1
National Assembly
Qingsaiteqiletu
Representative
League/1
3
Waitlisted
The Song of Genghis Khan Sung by Mongols in Taiwan 4
Alhal Högjintai
National Assembly
Hulunbuir/1
Representative
Ji Xiao-wei
National Assembly
Hulunbuir/2
Representative
Yue Zhu-fang
Wu Zhen
Sai Chun-he
Ni Chun-yi
National Assembly
Chahar Eight
Representative
Banners/1
National Assembly
Chahar Eight
Representative
Banners/2
National Assembly
Chahar Eight
Representative
Banners/3
National Assembly
Women’s Groups/1
Waitlisted
Waitlisted
Representative
Wuengaowa
National Assembly
Women’s Groups/2
Representative
Agumoergen
National Assembly
Women’s Groups/3
Representative
Wu Rui-lin
National Assembly
Jirem League,
waitlisted
Women’s Group/4
Waitlisted
Representative
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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Mongolian and Tibetan Quarterly, Vol.20, No.4
*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.
5
The Song of Genghis Khan Sung by Mongols in Taiwan 6
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.
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.
7
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Mongolian and Tibetan Quarterly, Vol.20, No.4
“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.
7
The Song of Genghis Khan Sung by Mongols in Taiwan 8
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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Mongolian and Tibetan Quarterly, Vol.20, No.4
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.
9
The Song of Genghis Khan Sung by Mongols in Taiwan 10
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
10
Mongolian and Tibetan Quarterly, Vol.20, No.4
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
11
The Song of Genghis Khan Sung by Mongols in Taiwan 12
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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Mongolian and Tibetan Quarterly, Vol.20, No.4
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.
“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.
18
13
The Song of Genghis Khan Sung by Mongols in Taiwan 14
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.
14
Mongolian and Tibetan Quarterly, Vol.20, No.4
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.
15
The Song of Genghis Khan Sung by Mongols in Taiwan 16
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.
16
Mongolian and Tibetan Quarterly, Vol.20, No.4
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.
17
The Song of Genghis Khan Sung by Mongols in Taiwan 18
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.
18
Mongolian and Tibetan Quarterly, Vol.20, No.4
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).
19
The Song of Genghis Khan Sung by Mongols in Taiwan 20
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
20
Mongolian and Tibetan Quarterly, Vol.20, No.4
Music Score II
21
The Song of Genghis Khan Sung by Mongols in Taiwan 22
Music Score III
22
Mongolian and Tibetan Quarterly, Vol.20, No.4
Music Score IV
23
The Song of Genghis Khan Sung by Mongols in Taiwan 24
Music Score V
24
Mongolian and Tibetan Quarterly, Vol.20, No.4
Music Score VI
25
The Song of Genghis Khan Sung by Mongols in Taiwan 26
26