Terlig, also known as tieli (simplified Chinese: 帖裡; traditional Chinese: 貼裏; pinyin: tiēlǐ) or bianxianao (simplified Chinese: 辫线袄; traditional Chinese: 辮線襖; pinyin: biànxiànǎo; lit. Chinese, or commonly referred as Mongol dress or plait-line robe, is an archetypal type of Mongol clothing for men. It was sometimes decorated with cloud collar (Chinese: 雲肩; pinyin: yunjian; lit. The terlig was initially developed to accommodate the culture, the equestrian and nomadic lifestyle of the Mongols, and to protect their bodies from the cold temperature of steppe regions. 49-51 As the terlig gained symbolic meaning with time and as it spread into different regions, its shape and design evolved. The terlig was worn in China, Central Asia, Korea, and in the Mughal Empire in India. Hybrid forms of the terlig was developed as it came in contact with other local cultures. It is still worn as Mongol ethnic clothing in some regions. The origins of the term terlig are debatable. It may have come from the Turkic word tärlik. The terlig is of Mongol origins. According to a paper published in 2003, no terlig were found in Han Chinese nationalities and in other nationalities in Northern China prior to the establishment of the Yuan dynasty. 75-76 It was made with animal hides. Originally, the Mongol terlig was a type of long, knee-length coat with a front-opening coat with voluminous folds along the waistline and side vents at the side to provide ease of movement; it also has long and tight sleeves, tight-fitting bodice, a wide waistband and the coat is fastened at the side. In modern times, the term terlig is still used to describe Mongolian ethnic clothing. The Buryats wear a coat called tyrlyk which can refer to a coat which can come with or without folds at the waist. 50-51 The terlig became more established and symbolized the attire of people of higher social status. The jisün clothing was itself a variation of the terlig. 50-51 the social status markers was the fabric quality. The waistband was large and typically 15 cm in width. These two features were the biggest advantages of the coat which made it suitable for riding horses. The robe was also calf-length, had long narrow sleeves, and had a cinched waist which was created by the waist-thread; it also had a side closure which was fastened at the right side with ties. It could be decorated with flowers and could come in various colours. From the early to later periods of the Yuan dynasty, the basic form of terlig remained relatively unchanged, although some variations of the ribbon (i.e. ribboned vs braided waist) most likely coexisted together. The collar could either be cross-collared or round-collared. Some Mongol clothing from the Yuan dynasty was continued in the Ming dynasty despite the repeated prohibition of Mongol-style clothing, especially during the reign of the Hongwu Emperor. Keqi period; “During Keqi, they wear head-wraps and colourful waist-thread coats decorated with eagles and sparrow-hawks at front and back”. 147 The jisün, a type of Yuan dynasty terlig, continued to be worn in Ming dynasty, where it was known as zhisun robe. In the Ming dynasty tomb of Prince Zhu Tan (1370 – 1389 AD), a tieli with tight sleeves and has the waistband characteristics was excavated; this robe was almost similar to the terlig found in the Yuan dynasty. After being adopted in the Ming dynasty, the tieli eventually became longer, and its overall structure was made closer to the shenyi system in order to integrate Han Chinese rituals; it also lost its “waist-thread” characteristics in the process. Localized forms of Mongol terlig continued to be called tieli (Chinese: 貼裏). The tieli could also be decorated with ornate patterns, such as the feiyufu (simplified Chinese: 飞鱼服; traditional Chinese: 飛魚服; pinyin: fēiyúfú; lit. The tieli continued to be worn in the Ming dynasty by high-ranking eunuchs. The lower hem of the zhezhiyi had numerous dense and narrow pleats (with little space between each pleats) and kept more features akin to the Mongol terlig than the yesa robe. One of the main characteristics of the yesa was the absence of waistband and the absence of fold on the central front and back of the robe. The yesa robe, a new Ming dynasty style of clothing, has some of its mixed-elements either developed from the Yuan dynasty Mongol terlig or from jisün clothing, which is itself a type of terlig. Ming dynasty Tieli (i.e. terlig). It was also longer than the Yuan dynasty’s terlig. Ming Emperor and his servants wearing yesa, a derivative of the Mongol terlig, c. In the Qing dynasty, the terlig evolved into a form of ceremonial dress (Chinese: 朝服; pinyin: chaofu), a robe with folds at the waist. Ming dynasty Yesa, a derivative of the Yuan dynasty Mongol’s terlig. The Manchu element can be seen from the slim-fitting sleeves and horse-hoof-shaped cuffs, which are the vestiges of the Manchu clothing worn when people were hunting in cold weather. Qing dynasty chaofu, second half of the 19th century. It features a fully pleated skirt. The Qing dynasty chaofu was also a Manchu adaptation of the Han Chinese court dress. The term terlig can be written in several ways in Korea, such as t’yŏllik (텰릭 or 텬릭), ch’ŏllik (철릭), or ch’ŏnik (천익), or ch’ŏmni (帖裡, 帖裏, 貼裏) or ch’ŏnik (天益, 天翼, 千翼). The earliest records of the term terlig in Korea date from the 15th century AD. The terlig was introduced in Korea from the Yuan dynasty during the later period of the mid-Goryeo dynasty as daily clothing or as yangbok (i.e. military clothing). The term cheolick (철릭) is derived from the Mongolian term terlig; the term was introduced in Korea through China along with Chinese characters but continued to maintain the Mongolian sound. 110 In the Goryeosa, Mongol clothing were typically referred as hobok (胡服; ‘barbaric outlander’s clothing’) and sometimes as ilsaek (一色; ‘clothing of one-colour’) for jilson (質孫 or 只孫) banquets. 50-51 Some artefacts of Goryeo-period terligs have survived time. In Joseon, the terlig was written as ch’ŏmni (帖裡; possibly pronounced tieli in Middle Korean) in a book on music called Akhak gwebom and was possibly pronounced as tieli in Middle Korean; there is an illustration of a coat with folds and a waistband in the same book. The terlig became more and more common in Korea due to the close relationship between the Goryeo and Mongol court through political marriages, and Mongol clothing was adopted in the Korean court in the late 13th and early 14th centuries AD. The term terlig was written as ch’ŏmni (帖裏) in the Annals of the Joseon dynasty from 1424 AD to describe presents given from China’s Ming dynasty or to describe military uniforms. Some forms of terlig in Joseon were bestowed clothing from China. In 1444 during the reign of King Sejong, a set of daily clothing was bestowed to the King by the Ming dynasty which included the dapho, cheolick, and gollyongpo. The Joseon court also bestowed cheolick to its official, including dallyeong, dapho, and cheolick. In Joseon, the terlig developed further with the disappearance of the waistband along with the increase in sleeve width. In Joseon, the cheollik was a form of court clothing (gwanbok); it was worn by the kings and by civil and military officials. After the 17th century, the bodice of the terlig became shorter than the length of the skirt and formed a high-waistline style. The terlig worn in the Ilkhanate were slightly different from the ones in the China’s Yuan dynasty despite some similarities in terms of shapes and while some were also decorated with Central or East-Asian motifs (e.g. cloud collar designs, Central or East Asian-style dragons, phoenixes and flowers such as lotus, chrysanthemum) which were introduced in West Asia during the Mongol period. The terlig worn in the Ilkhnate regions had a combination of both Mongol and Islamic culture characteristics, such as roundel patterns and pseudo-Kufic inscription. The terlig appears to have been fashionable in the Ilkhanate court. The main differences from the Yuan dynasty terlig is the presence of tirāz bands in the forms of strips and in the way some of the clothing were worn together. 101 The Islamic influences led to the implementation of bands (possibly reinforcement strips) along the shoulders and the arms. The waist-decoration also appears to have been less common in the Ilkhanate than in the Yuan dynasty. The terlig in the Ilkhanate was worn as an inner garment under a short-sleeved, outer coat. Mongol clothing and Mongol-style clothing continued to appear in Timurid art, such as illustration; this may indicate that Mongol clothing or Mongol-style clothing may have been adopted or worn in the Central Asian Timurid Court. 147-148 However, this subject needs to be studied further. The collars could also be found in different shapes, such standing collars; this marked another difference from those on the terligs worn in the Yuan dynasty. The jama was later renamed to sarbgati (which means ‘covering the whole body’) by Emperor Akbar himself. In the Mughal Empire, the terlig was called jama (also written as jamah). The jama was initially worn by the Muslim ruling class at the Mughal court. The jama was developed as part of the introduction of the Islamic culture in India and was perceived as being part of the new appropriation of Islamic identity rather than Mongol culture. Prior to the reign of Emperor Akbar, Mughal clothing was only influenced by geographical conditions and the differences in climate and was not influenced by Indian culture. It only at the time of Emperor Akbar that alteration of Mughal clothing started to take place. Emperor Akbar encouraged all of his citizens to wear the jama and created new clothing regulations in order to integrate the Muslim and local Hindu populations; the direction of the coat fastening differentiated the Indus and the Muslims. The jama was a clothing which showed hybridity with the local culture of India. The Indus fastened their jama to the left side while the Muslims fastened it to the right side, similarly to the Mongols. The jama was a long coat with folds around the waistline without the waistband; it had very long, tight sleeves and the waistline was higher than the original Mongol terlig. The jama was long and could either be knee-length or ankle-length. The translated English version of the web page wrote ‘dopo’; however dopo is another kind of robe. Acta Orientalia Academiae Scientiarum Hungaricae. Shea, Eiren L. (2020). Mongol court dress, identity formation, and global exchange. Cho, Woohyun; Yi, Jaeyoon; Kim, Jinyoung (2015). “The dress of the Mongol Empire: Genealogy and diaspora of theTerlig”. Metropolitan Museum of Art. Y., Watt, James C. (2010). The world of Khubilai Khan : Chinese art in the Yuan Dynasty. Wei, Luo (2018-01-02). “A Preliminary Study of Mongol Costumes in the Ming Dynasty”. Social Sciences in China. Baohai, Dang; 党寶海; Dang, Baohai (2003). “The Plait-line Robe. A Costume of Ancient Mongolia”. Frontiers of History in China. Joo, Lee Eun (1988). “A Study on the Term ‘Cheolick'”. Chinese (China)). Retrieved 2022-05-18. 刻期、冠方顶巾。 衣胸背鹰鹞花腰线袄子。 诸色阔丝匾绦。 象牙雕花环。 行縢八带鞋。 皂隶、冠圆顶巾。 Yuan, Zujie (2007). “Dressing for power: Rite, costume, and state authority in Ming Dynasty China”. Journal of the Korean Society of Clothing and Textiles. Encyclopedia of Traditional Korean clothing. Vol. VI (English ed.). Seoul: National Folk Museum of Korea. Acta Orientalia Academiae Scientiarum Hungaricae. Oka, Ildikó (2015). “Mongol Clothing in the Yuan Period”. Jahan, Isharat (2016). Socio-Cultural life in Medieval History. Laxmi Book Publication. p. Cambridge University Press. p. Sind University Research Journal. Sind University Press. 1985. p. The University of California; University of Sind, Faculty of Arts. Research Journal of Philosophy & Social Sciences. Sharma, K.D.; Sharma, Swati (2017). “The Imperial Costumes of Mughal Era”. This page was last edited on 1 November 2024, at 19:16 (UTC). 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