A VERY RARE AND IMPORTANT SILK DOCUMENT BY THE EIGHT DALAI LAMA

Estimated Value:

22.000 € - 30.000 €

Result:

incl. Premium and VAT

Description:

Tibet, dated 1776
ca. 157 x 70 cm (176 x 88 cm R.)
This silk document is a confirmation letter of privileges issued by the Eighth Dalai Lama, Jampel Gyatso
(Tib.’jam dpal rgya mtsho; 1758-1804), in 1776. The Eighth Dalai Lama of Tibet was an important figure
in Tibetan history, though his reign is often considered a period of relative calm and peace compared to the more eventful lives of other Dalai Lamas. Jampel Gyatso was born in 1758 in the region of Ü-Tsang or
Central Tibet. He was recognised as the reincarnation of the Seventh Dalai Lama in 1760 when he was two years old and was subsequently enthroned in the Potala Palace in Lhasa in 1762. Though he became the spiritual leader of Tibet, the real political power lay in the hands of the Tibetan regents and the Qing
representatives known as ambans. The Eighth Dalai Lama played an important role during a period of close interaction between Tibet and Qing China, marked by relations with Mongol tribes that were integral to the Qing Empire. During his early life, the Qing Dynasty of China exercised considerable control over Tibet, although the region retained a high degree of autonomy. The Eighth Dalai Lama’s reign coincided with a period of relative peace in Tibet, following earlier tumultuous years of Mongol influence and conflicts with neighbouring regions. The Qing emperors, especially Emperor Qianlong (1711-1799), showed interest in Tibetan affairs, but there were fewer direct interventions during Jampel Gyatso’s reign than under his predecessors or successors. The Emperor of China had a profound interest in Tibetan Buddhism and recognised its political significance. This is evident, for example, in the intitulatio or title of the current document, which states that the Dalai Lama derives his authority from the Emperor of China, who is notably conflated with the Buddhist deity Mañjuśrī. Throughout much of his life, Jampel Gyatso focused on spiritual matters rather than direct political rule. In 1781, however, the religious and political elite of the country persuaded him to assume full responsibility for the government, which he reluctantly did for just a few years. In effect, the Tibetan aristocracy and the Chinese ambans in Lhasa maintained the day-to-day administration, further limiting the Dalai Lama’s direct involvement in secular affairs. During the tenure of the Eighth Dalai Lama as spiritual leader, the Qing dynasty maintained its influence over Tibet, with the Mongols serving as vital allies. The Qalqa and Oirat Mongol tribes, but especially the Zungars, had established long-standing military and religious ties with Tibet. Emperor Qianlong made concerted efforts to extend Qing authority over Tibet and Inner Asia by using military campaigns and diplomatic pressure, aiming to stabilize these areas, especially in response to the threat posed by Zungars invasions. By the second half of the 18th century, many Mongolian tribes had fallen under Qing rule, as evidenced by the promulgatio or notification recorded in the document translated hereafter. The Mongols were devout followers of the Gelukpa school of Tibetan Buddhism, headed by the Dalai Lama. The monks from that tradition were known as the Yellow Lamas (Tib. bla ma ser mo ba) among Mongolian and Manchu followers, referring to the famous yellow hats worn by these clerics on some occasions. The Mongols had previously played a pivotal role in Tibetan affairs, including supporting the Fifth Dalai Lama in consolidating power over Tibet in the 17th century. By the time of the Eighth Dalai Lama, however, the influence of the Mongols was more ceremonial, but the religious ties remained strong. Despite their continued support as religious patrons of the Dalai Lamas and the Gelukpa tradition, their political power in Tibetan affairs had waned and their capacity to intervene militarily or politically was significantly constrained by Qing dominance. It is therefore in this very specific cultural and historical context that this document must be placed and interpreted. This silk document was issued by the Eighth Dalai Lama, who was eighteen at the time, during his studious residence at the Drépung monastery, near Lhasa. As an official proclamation, the final clause in the document states that it was written in 1776 under the authority of the Ganden Podrang (Tib. dga’ ldan
pho drang), the Tibetan government. This government was established by the Fifth Dalai Lama in 1642,
originally based at Drépung Monastery, one of the largest Gelukpa monasteries of Central Tibet. However, around 1645, the seat of the Ganden Podrang was relocated from Drépung to the Potala Palace in Lhasa. The document, consisting of twelve lines written in the elegant Tibetan cursive script known as
Drutsa (Tib.’bru tsha), is handwritten on a piece of yellow silk measuring about 157 by 70 centimetres. It
is authenticated by means of two seal imprints in red ink. The first and smaller seal appears at the conclusion of the title. It is inscribed vertically in pakpa script (Tib. ’phag pa), also known in Tibetan as ‘new Mongolian letters’ (Tib. hor yi ge gsar pa). It is a unique writing system, used to a limited extend in Tibet and Mongolia, primarily as a decorative script for engraving seals, inscribing book titles, and creating architectural inscriptions. A golden seal of validation (Tib. gser tham) was similarly affixed at the end of the document. It features another inscription in pakpa script that reads, “Royal seal of Vajradhara Dalai Lama.” In the Gelukpa tradition, Vajradhara is regarded as the primordial Buddha. It has been proposed that these seals were initially granted to the Third Dalai Lama by the Mongol ruler Altan Khan (1507-1582) around 1578, when he converted to Buddhism. However, their use is not documented prior to the reign of the Fifth Dalai Lama.
Important German private collection of Tibetan art, assembled in the 1980s
This silk document functioned as an official letter of confirmation, recognising and mandating
respect for certain privileges by all Gelukpa clerics residing in central and eastern Tibet. It is likewise
addressed to all Mongolian officials and functionaries who might dispute the claims advanced by the holder of the document, who sought validation from the Dalai Lama. The list of titles, though somewhat formulaic, reflects the significant geopolitical transformations that shaped Inner Asia from the 17th century onward. Under the Qing dynasty, it became customary to bestow Manchu and Chinese titles upon the Mongolian nobility. In this context, the document refers to the Chinese noble title of gong, or duke, in connection with a man named Tséwang Norbu. The duke Tséwang Norbu (Mn. Cèwangnorbu, d.c.1732) was a Tibetan Buddhist from Qalqa Mongolia who enjoyed considerable influence, as evidenced by his mention in a document issued by the Fifth Panchen Lama, also included in this sale. A comparative analysis of these two documents reveals that gong Tséwang Norbu and several of his male descendants were granted special titles and privileges by both the Seventh Dalai Lama and the Fifth Panchen Lama. These official positions and privileges concerned his eldest son, Tséchok Kyab (Mn. Čamčuyjab; d. 1778), his younger son Yeshé Delek, who had taken monastic vows, and his grandson, the monk Lozang Könchok, who was the nephew of Yeshé Delek and most likely the son of Tséchok Kyab. Mongolian sources point out that Tséchok Kyab was a distinguished military officer who earned multiple titles and honours under the Qing dynasty. For example, in 1738, Emperor Qianlong issued a decree allowing him to inherit the rank of beise, or grand duke, from his father. Additionally, he was honoured with the Three-Eyed Peacock feather, a prestigious Qing official headwear awarded only on rare occasions, in recognition of his services. In 1771, he was eventually appointed lieutenant general of the Sain Noyan province (Mn. aimag) of Qalqa. He passed away in 1778, after which his son, Könchok Kyab (Mn. Güngčuyjab), took over his position. As indicated in this present silk document, the duke Tséwang Norbu sent his younger son, Yeshé Delek, and his grandson, Lozang Könchok-both Gelukpa monks-to assist the Chinese representative or amban named Erdene Wang whose identity remains unclear at this time. The promulgatio or notification section of this document also stresses that Lozang Könchok took on responsibilities within a monastery and achieved considerable success in fostering the spiritual development of his community. An examination of these two silk documents, alongside available historical sources, reveals that Tséwang Norbu maintained close ties with the Seventh Dalai Lama and the First Jetsün Dampa Khutuktu. He was a devoted advocate of the Gelukpa tradition, occasionally to the detriment of other Tibetan Buddhist schools, such as the Nyingmapa. The influence of the Qalqa duke Tséwang Norbu and his descendants must have been sufficiently important to require the eventual reconfirmation of their titles, positions, and privileges by the political and religious authorities of the time, particularly the Qing dynasty along with the Dalai Lamas and Panchen Lamas of Tibet.
We are grateful Dr. Yannick Laurent for the description of this important document
Signs of age, somewhat faded and with minor danmages due to age, framed and glazed

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