The giving and presenting of clothes often held great symbolic significance for the Mongols. When Temujin (the young Chinggis Khan) presented his powerful uncle, Ong Khan, ruler of the mighty Kereyid tribe, with a black sable coat, it was generally understood that Ong Khan's acceptance of the gift signified that the protection of his tribe had henceforth been extended to Temiijin. Between friends, the exchange of belts reinforced that friendship and tied them closer, as was the case with the young Temujin and his neighbor, Jamuqa, who had already declared themselves iiudn (blood brothers). Gold and silver satins of many colors were always presented to officials on the occasion of royal births. Likewise, to express condolences and loyalty to Mongol custom and tradition, robes and a boghta would be presented to a widowed wife, even while plots and intrigues were in the making. Such was the case when the third Great Klaan, Guyiik (1249), died and his wife, Oghul Qaimi. sh, the acting regent, accepted such gifts from her cousins' family, even as they were plotting the annihilation of her whole family line, the Ogodei Chinggisids. When peace and reconciliation were sought, the presentation of clothes was always expected. Cold, gems, gilded tunics, and gilded hats heavily decorated in jewels and precious stones would be exchanged or offered. Conversely, the taking away of clothes also carried symbolic meaning. Before praying fo the Sky God, Tenggeri, Chinggis Khan removed his hat and belt to signify his powerlessness and his need for help. When Chinggis Khan removed his
Brother's, Jochi Qasar's, hat and belt, he was expressing the ending of his trust in his sibling. During the accession ceremonies of the Great Khans, all those present were expected to remove their hats and drape their belts over their shoulders. Their replacement symbolized the subjects' acceptance of the new order.
World History
