, Inner Mongolia before the recent reconstruction. © I. Charleux 1. Entrance pavilion; 2. Lateral gates; 3. Lokap?la Hall; 4. Amit?bha Temple; 5. Amit?yus Temple; 6
, Sa?vara Temple; 10. Main Assembly Hall and shrine, vol.11
, Nine-bay Hall (Jiujianlou); 15. Monks' residences; 16. Entrance Pavilion of the Western Treasury (Bara un sang); 17. Nayicung Temple; 18. Labrang; 19. Entrance Pavilion of the Great Treasury (Yeke Sang); 20. Bodhisattvas' Temple; 21. Monastic Treasury (sang); 22. Five-bay Hall, 12. Refectory, vol.13
, View of the sanctuary (back shrine) from the assembly hall of Nayicung Temple, Yeke juu, Hohhot. © I. Charleux 10a, b. Interior of the sanctuary with the modern statues of the Buddhas of the Three Eras. Back shrine
, The Five Kings with brGya byin in the centre, miniature thang ka, Mongolia, mineral pigment on cotton, © Zanabazar Museum of Fine Arts
, Thang ka, late 19 th century, Ferenc Hopp Museum (Inv. No.: 80.6). Kelényi (ed.) 2003: cat. 159 and fig. 79 p, p.110
, See also a thang ka, 19 th century, Rubin Museum of Art (acc
, , p.108, 1956.
, Ferenc Hopp Museum (Inv. No.: 93.49, Kelényi (ed.) 2003: cat. 159 and fig, vol.78, p.91
, ); thang ka, late 18 th -early 19 th century, exhibit "Portals to Shangri-La: Masterpieces from Buddhist Mongolia, collection Hans Leder (Inv. Nr.: 56087, Néprajzi Múzeum Budapest, 2006.
, ); thang ka, 17 th century(?), acquired by Hermann Consten in a monastery, Rubin Museum of Art (acc.# P1996.16.7, vol.63, 1962.
, White Pe har and his four emanations, first half of the 20 th century, private collection (Kelényi (ed.) 2003: cat. 48 and fig. 2 p. 6); thang ka, thang ka, groups of various protective deities, among them
, White Pe har, rDo rje grags ldan and other deities, or Mongol?) thang ka representing Tshangs pa dkar po surrounded by brGya byin
, A thang ka in the Zanabazar Museum of Fine Arts, vol.377, 2011.
, collection Leder/Umlauff (Inv. Nr.: 35146, Völkerkundemuseum vPST Heidelberg
, ); a large appliqué (198x130 cm) and a thang ka, collection Leder/Umlauff (Inv. Nr.: 33670, Völkerkundemuseum vPST Heidelberg, 2011.
, On the legendary history of this powerful spirit, subdued by Padmasambhava, turned into a protector of gter mas, and one of the three main protectors of the Nyingpamas: Nebesky-Wojkowitz, pp.191-192, 1956.
, , p.155, 1956.
, On corporations of smiths in Hohhot, their organization and their production: Charleux, pp.85-86, 2010.
, , vol.503, p.337, 1961.
, Other Mongol paintings depict him with no hat but a five-skull crown (thang ka, 19 th century, Jacques Marchais Museum of Tibetan Art, Lipton and Nima Dorjee Ragnubs, pp.192-193, 1996.
, For comparisons of the depiction of mGar ba nag po in the Yeke juu's painting and in Mongol and Chinese Qing-dynasty paintings: Qi Jie, Thang ka, 19 th century, Rubin Museum of Art, pp.25-28, 2009.
, But they are very different from the images of Pe har in the Nyingmapa s?dhanas by gTer bdag gling pa (1646-1714)'s sGrub thabs 'dod 'jo bum bzang (Loden Sherap Dagyab, vol.503, p.275, 1961.
, Pe har is not depicted in great Mongol pantheons such as the Bris sku mthong ba don ldan, The Icons Worthwhile to See, 2000.
, Cultural Relics News, pp.63-70, 2001.
, Alexandre, p.17, 1979.
, 1880-1942)'s notes taken during the 1912 Kotwicz expedition, vol.337, pp.1774-1784
, Western Duke Banner of the Urad
, , p.138, 2006.
, , pp.113-117, 2013.
, Since then it is said that Pe har, being angry with the monks who took arms, does not speak anymore though a medium, Tsybikov also gives a precise description of a gNas chung oracle in bLa brang Monastery, vol.II, pp.47-48, 1919.
, These objects have disappeared during the Cultural Revolution, p.40, 2009.
, , pp.127-130, 2008.
, , pp.637-638, 2009.
, , p.76, 1983.
, For Humphrey and Ujeed, the gürtüm's prophecies and miracles at Mergen süme "can be seen as an attempt to penetrate, n. 47), and, in the 1930s, by Ferdinand Lessing, p.117, 1935.
, He officiated in the Coyijing blama-yin süme in Urga, pp.1899-1901
, , pp.117-119, 2013.
, See the oracle priests' ceremonial garments described by Nebesky-Wojkowitz, pp.410-415, 1956.
, , pp.69-78, 2011.
, On the large 18 th or 19 th century appliqué in the Zanabazar Museum of Fine Arts, rDo rje grags ldan wears a mirror, 1995.
, The mirror is also an important requisite of the shaman; it helps him to see other worlds and to find the strayed soul of the patient, to contain incoming helper spirits, and serves as a shield against curses and attacks from evilintentioned people or spirits. On the role of the mirror in divination rituals and as an attribute of the shaman and Buddhist deities, p.42, 2004.
, , p.411, 1956.
, They were borrowed from the four embroidered flags of the generals in Chinese operas (yunqi ??, cloud-flags, deriving from arrows given to messengers to prove the authenticity of their order) and paintings (for instance, They are found in the Tibetan garment of the medium too
, , p.40, 2006.
, Dashdulam and Naranchimeg, p.42, 2005.
, See the details on his trances, magical feats and the titles he received in Jambal, pp.143-145, 1997.
, , pp.95-99, 2006.
, Lubsangqayidub twice a year: Nayicung coyijing, Dizimur/Zumer/Zimur (rTse ma ra, Tsi ma ra, i.e. Tsi'u dmar po) and Dorjesug/?üg (rDo rje shugs ldan). 199 Dorjesug was much fiercer than the two others: when he "was within him the Oracle Lama took on a very fierce aspect, hopping and leaping about, bobbing up and down and foaming at the mouth, Dondogdulam, the first consort of the Eighth Jebcündamba who was enthroned at his side as Eke dagini in 1912, also acted as an oracle, vol.48, p.49, 1995.
, Small painting representing an oracle priest, watercolour on paper, 11x8.5 cm, Mongolia, early 20 th century. © Private collection
, Also called Jangqang Temple, at Jegün küriye, the eastern, main part of Urga. The temple was burnt to the ground in 1903, was rebuilt in 1904-1908 and partially destroyed in 1936
, The cult of this deity developed in 19 th -century Tibet among the Gelugpas. Due to suspicion of sectarianism, the Fourteenth Dalai lama (b. 1935) banned it
, Jambal, pp.10-17, 1997.
, The medium legitimates decisions that are actually taken by masked political agents such as the "interpreter, Jambal, p.10, 1997.
, He/she was a male or female layman who worshipped Buddhist deities side by side with those of the Mongol indigenous religion (such as the skies, the fire), but it is unclear whether he could be possessed by Pe har. 204 He beat cymbals instead of the shamanist drum, From gürtüms to layicings and shamans According to W. Heissig, the Buddhist Church first instituted the Tibetan oracle type in Mongolia as the Mongol gürtüms, as a substitute for the shamans, vol.207, p.11, 1997.
, Shamans also adopted the Five Kings and Dorli? as shamanist spirits, and invoked them in their songs. An invocation from Küriye Banner in Inner Mongolia asks Damjin coyijing, Güng jalbu coyijing (Duke rGyal po), Nayicung coyijing, Bayi?ur jalbu coyijung (Pe har rgyal po chos skyong) and Tabun qa?an burqan to cure from sufferings and diseases. 209 Interestingly
, mentions the worship of Hayagr?va, p.226, 1989.
, , p.40, 2006.
, he/she asks for the help of his/her auxiliary spirits that he/she is supposed to control. C. Atwood also stressed the "enormous gap that separated shamanic magic and healing from Tantric rituals that could be performed for the same purpose": Tantric ritualists, who perform rituals based on a vast body of written literature with the proper hand gestures and the correct Sanskrit formulas, cannot be viewed as "simply a more systematized development" of the shamans, whose performance is based on "improvisatory oral imagination, p.76, 1995.
, The back chapel of the main temple, Coyijing blama-yin süme (Ulaanbaatar) where Lubsangqayidub used to give oracles. The throne of the Bo da Gegen, the robes, sword, paraphernalia of Lubsangqayidub, On invocations to Dorli?: Even, vol.48, p.90, 1944.
, Lha chen) Cangba?arbo was identified with the master-spirit (?ajar-un ejen) of the mountain Cangba?arbo/Tsambagarav in Western Mongolia (Erdenebüren District, Khovd Province). 212 Mongols thus adopted oracle deities from Tibet to such a point that they turned them into Mongol mountain deities. The Mongols retained the names of "Five Kings" to designate them. 213 It is no doubt that the importance of pentads in the shamanist pantheon (Five Fate Gods Jaya?aci tngri, Five Descending Spirits of Anger, Five Deities of the Door, etc.), and in the Buddhist popular pantheon (Five Personal Protective Deities, Pe har and the Five Kings became powerful but dangerous deities of the Mongol popular pantheon. Because Hor is commonly identified with Mongolia, vol.211, p.214
, who dwell in different parts of a man's body, and are prayed to multiply offspring, bring fortune, wealth, long life, vitality, food, and other worldly goods. 215 Most representations of Pe har are 19 th -and 20 th -century miniature thang kas (burqan-u jiru?) which were purchased by individuals for their particular needs such as "repairing misfortune," or were assigned to them according to their time of birth and worn in an amulet box 216 for personal protection. 217 Stevan Davis, who studied a corpus of 5,120 Mongol miniature paintings, gathered 39 thang kas of White Pe har, 8 of brGya byin, and 38 of mGar ba nag po. 218 The Five Kings are believed to be receptive to mundane wishes such as to provide health, wealth, happiness, and fortune, but are ambivalent gods who must be propitiated, otherwise they can cause calamities. 219 Texts of incense offering (Mo. sang, Tib. bsangs) dedicated to Pe har and Esrua/Br?hma (Tshangs pa dkar po), favoured the adoption of the Five Kings as main popular deities. On a thang ka from Urga, the Five Kings stand in parallel to the Five Personal Protective Deities, p.60, 2011.
, Thubten Ngodup (1958-), the present-day medium of the gNas chung oracle in Dharamsala, went to pay homage to this "birthplace of Pe har in Mongolia, p.61, 2008.
, Besides, the spirit lord of Bogd Khan Mountain, one of the four mountains that protected Urga, was Dünjin Garbo (or Dunjongarbo, Dünjingarva, < Tib. Dung skyong dkar po), pp.106-107, 1997.
, Because of his "white shell" he may have a connection with Tshangs pa dkar po. Interestingly, in an offering text to Dung skyong dkar po, "protector of the descendants of Chinggis Khan," lCang skya Kutugtu Rol-pa'i rdo-rje (1717-1786) identified him with Pe har, 2016.
, On the non-Buddhist origin of these pentads: Heissig, p.229, 1990.
, Several miniature paintings of Pe har are preserved in the Zanabazar Museum of Fine Arts
, In Tibet, they are believed to "protect man efficaciously against evil spirits and enable him to attain the accomplishment of every wish, p.168, 1928.
, He describes a miniature thang ka that represents Hayagr?va in the middle, topped by Padmasambhava, and surrounded by four smaller deities: brGya byin, rDo rje grags ldan, Beg tse, 2010.
, , p.92, 2003.
, About a liturgical text to Pe har and R?hu in the Mergen Monastery tradition, Borjigin Ujeed, pp.165-167, 2009.
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, See the story of Pe har who was shot by a yak?a archer of Vai?rava?a's retinue (Tucci, vol.II, pp.734-735, 1949.
, , p.20, 2002.
, The literature on the status of blacksmiths in Mongolia and Buryatia is quite developed, 1952.
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