# Tngri

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Class of divinities in Mongolian shamanism

For the chief Turko-Mongolic deity, see [Tengri](/source/Tengri).

Part of a series on Mongolian shamanism Types Black shamanism White shamanism Yellow shamanism Features Mongol mythology Soyombo symbol Lunar New Year (Tsagaan Sar) Mirror (Toli) Wind horse Hitching post (Serge) Godheads (Buryat and Mongol) Tenger Tngri Ongon Altan Telgey Arshi Tengri Atai Ulaan Bai-Ülgen Dayan Deerh Dayisun Tngri Esege Malan Etugen Eke Manzan Gurme Toodei Od iyesi Odqan Qormusta Tengri Sagaan Ubgen Segeen Sebdeg Solobung Yubin Sülde Tngri (Genghis Khan) Zasa Mergen Baatar Related religions Bon Buddhism Tengrism Korean shamanism Manchu shamanism Siberian shamanism Chinese folk religion Shinto v t e

In the pantheon of [Mongolian shamanism](/source/Mongolian_shamanism) and [Tengrism](/source/Tengrism), **tngri** (also *tengri*, *tegrí*) constitute the highest class of divinities and are attested in sources going back to the 13th century. They are led by different chief deities in different documents and are divided into a number of different groups—including black (terrifying) and white (benevolent), and eastern and western. While there generally seem to be 99 *tngri*, some documents propose three others (from the north), and while they are generally the highest divinities, some liturgical texts propose an additional group of 33 chief gods alongside the *tngri*. They were invoked only by the highest shamans and leaders for special occasions; they continue to be venerated especially in [black shamanism](/source/Black_shamanism). Chief among the *tngri* are [Qormusata Tngri](/source/Qormusata_Tngri) and (Khan) Möngke Tngri.

The term *tngri* is cognate with the Turkic theonym *[tengri](/source/Tengri)* "sky", Mongolian *taŋɣaraɣ* "oath" and *tenger* "sky".[1]

## Mongolian pantheon

In [Mongolian shamanism](/source/Mongolian_shamanism), *tngri* constitute the highest class;[2] they are attested already in the oldest written source in Mongolian, *[The Secret History of the Mongols](/source/The_Secret_History_of_the_Mongols)*.[3] The highest deity, Tngri, is the "supreme god of heaven" and is derived from [Tengri](/source/Tengri), the primary chief deity in the religion of the early [Turkic](/source/Turkic_peoples) and [Mongolic](/source/Mongols) peoples, and also goes by Möngke Tngri ("Eternal Heaven") or Erketü Tngri ("Mighty Heaven"); he rules the 99 *tngri* as Köke Möngke Tngri ("Blue Eternal Heaven").[4] Associated with him is another chief deity, [Qormusata Tngri](/source/Qormusata_Tngri), described by one scholar as the more active being and compared to the [Hindu](/source/Hinduism) god of heaven [Indra](/source/Indra).[5] In addition to the 99 *tngri*, there are also "seventy-seven levels of Mother Earth" and 33 other gods; the latter, like the *tngri*, are ruled by [Qormusata Tngri](/source/Qormusata_Tngri).[3]

### Origin of the *tngri*

Some of the *tngri* are self-created, a special status, though in later texts some of those *tngri* were said to have been created by [Buddha](/source/Buddha),[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*] a [possible influence](/source/Syncretism) of [Buddhism](/source/Buddhism) on Mongolian folk religion. One of those self-created is Khan Möngke Tngri, who created [Yesu Hei](/source/Yesu_Hei) (the father of [Genghis Khan](/source/Genghis_Khan)) and the Mother of Fire.[6]

## The *tngri* and their divisions

Klaus Hesse described the complex spiritual hierarchy in clan-based Mongolian society based on sources that go back to the 13th century. The highest group in the pantheon consisted of 99 *tngri* (55 of them benevolent or "white" and 44 terrifying or "black"), 77 *natigai* or "earth-mothers", besides others. The *tngri* were called upon only by leaders and great shamans and were common to all the clans.[7] Black *tngri* were invoked only by black shamans "against evil from outside and for securing victory in war".[8]

To complicate matters, there is a further division among the 99 *tngri*: 44 are from the "eastern side", 55 from the "western" side, and there are three or four more that were occasionally added, sometimes from the "northern" side.[9] And among the eastern and western group, there is a division in how the *tngri* are supplicated: in both group, the greatest multiple of 10 (40 in the east, 50 in the west) are invoked through prayer, the rest (4 in the east, 5 in the west) through sacrifice.[10]

[Walther Heissig](/source/Walther_Heissig) lists a large number of further divisions—the *tngri* are made up of groups including the gods of the four corners, five wind gods, five gods of the entrance and five of the door, five of the horizontal, et cetera. He notes that scholars have found a complete enumeration and description of the 99 to be impossible, and that a full list of names mentioned adds up to more than 99, and that local differences occur due to different local gods being accepted and that later sources indicate the further acceptance of Buddhist deities among the *tngri*.[11] A group of nine supreme *tngri* occurs regularly, but they are not always the same, though [Qormusta Tengri](/source/Qormusta_Tengri) and Möngke Tngri are always included among the "Nine Great Tingri".[12]

## Function

The *tngri* function primarily as protectors. Baγatur Tngri, for instance, is a protector of heroes in warfare, Kisaγa Tngri (an equestrian deity, known as Red Kisant Tngri among the [Buryats](/source/Buryats)) protects riches and the souls of people, and Ataγa Tngri is the protector of horses.[13] Many of the functions of the *tngri* are specifically related to the Mongolian way of existence, especially the herding of cattle; different *tngri* have very specialized functions pertaining to specific animals and aspects of their raising. There are also *tngri* invoked for hunting and the growing of fruits and grains.[14]

## See also

- [Arshi Tengri](/source/Arshi_Tengri)

- [Dayisun Tngri](/source/Dayisun_Tngri)

- [Qormusta Tengri](/source/Qormusta_Tengri)

- [Sülde Tngri](/source/S%C3%BClde_Tngri)

## References

### Notes

1. **[^](#cite_ref-1)** [Sergei Starostin](/source/Sergei_Starostin), [StarLing database](http://starling.rinet.ru/cgi-bin/query.cgi?basename=%5Cdata%5Calt%5Caltet&): "Proto-Altaic: *t`aŋgiri "oath, god" (клятва, божество) "An interesting common Altaic religious / juridical term. The proposed etymology presumes that the meaning 'sky' in Turkic is secondary ( < 'God'); if it is not the case, one could accept S. Georg's thesis about a loan in Turkic < Yenisseian *tɨŋgVr- 'high' (see Georg 2001) - although we must admit that other loans from Yenisseian are unknown to us."

1. **[^](#cite_ref-2)** [Pegg 2001](#CITEREFPegg2001), p. 322

1. ^ [***a***](#cite_ref-pegg116_3-0) [***b***](#cite_ref-pegg116_3-1) [Pegg 2001](#CITEREFPegg2001), p. 116

1. **[^](#cite_ref-4)** [Heissig 1980](#CITEREFHeissig1980), pp. 47–48

1. **[^](#cite_ref-5)** [York 2005](#CITEREFYork2005), p. 129

1. **[^](#cite_ref-6)** [Heissig 1980](#CITEREFHeissig1980), pp. 54–55

1. **[^](#cite_ref-7)** [Hesse 1987](#CITEREFHesse1987), p. 405

1. **[^](#cite_ref-8)** [Hesse 1987](#CITEREFHesse1987), p. 406

1. **[^](#cite_ref-9)** [McLynn, Frank](/source/Frank_McLynn) (2015). *Genghis Khan: His Conquests, His Empire, His Legacy* (First Da Capo Press ed.). Boston: [Da Capo Press](/source/Da_Capo_Press). p. 509. [ISBN](/source/ISBN_(identifier)) [978-0-306-82395-4](https://en.wikipedia.org/wiki/Special:BookSources/978-0-306-82395-4).

1. **[^](#cite_ref-10)** [Heissig 1980](#CITEREFHeissig1980), p. 49

1. **[^](#cite_ref-11)** [Heissig 1980](#CITEREFHeissig1980), pp. 50–52

1. **[^](#cite_ref-12)** [Heissig 1980](#CITEREFHeissig1980), pp. 52–53

1. **[^](#cite_ref-13)** [Heissig 1980](#CITEREFHeissig1980), pp. 53–54

1. **[^](#cite_ref-14)** [Heissig 1980](#CITEREFHeissig1980), pp. 54–57

### Bibliography

- [Heissig, Walther](/source/Walther_Heissig) (1980) [1970 (in German)]. [*The Religions of Mongolia*](https://archive.org/details/bub_gb_OzDMbpw7EecC/). Translated by Samuel, Geoffrey. Berkeley: University of California.

- Hesse, Klaus (1987). "On the History of Mongolian Shamanism in Anthropological Perspective". *Anthropos*. **82** (4–6): 403–13. [JSTOR](/source/JSTOR_(identifier)) [40463470](https://www.jstor.org/stable/40463470).

- [Мелетинский, Е.М.](/source/Yeleazar_Meletinsky) (1998). "ЦАГАН ЭБУГЕН". *Мифология* (4th ed.). Большая российская энциклопедия.

- Pegg, Carole (2001). [*Mongolian Music, Dance, & Oral Narrative: Performing Diverse Identities*](https://books.google.com/books?id=gKRrVu0fBn8C&pg=PA141). [University of Washington Press](/source/University_of_Washington_Press). [ISBN](/source/ISBN_(identifier)) [9780295981123](https://en.wikipedia.org/wiki/Special:BookSources/9780295981123). Retrieved 13 August 2012.

- Shimamura, Ippei (2004). "Yellow Shamans (Mongolia)". In Walter, Mariko Namba; Neumann Fridman, Eva Jane (eds.). [*Shamanism: An Encyclopedia of World Beliefs, Practices, and Culture*](https://books.google.com/books?id=X8waCmzjiD4C&pg=PA650). Vol. 1. ABC-CLIO. pp. 649–651. [ISBN](/source/ISBN_(identifier)) [9781576076453](https://en.wikipedia.org/wiki/Special:BookSources/9781576076453).

- York, Michael (2005). [*Pagan Theology: Paganism as a World Religion*](https://books.google.com/books?id=XslqUHb9B9IC&pg=PA129). NYU Press. [ISBN](/source/ISBN_(identifier)) [9780814797082](https://en.wikipedia.org/wiki/Special:BookSources/9780814797082). Retrieved 19 August 2012.

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