at Dolonnor. Nevertheless, Qianlong snubbed both of their requests, sending the message that he was putting an end to Outer Mongolian autonomy. The decision to make Tibet the only place where the reincarnation came from was intentional by the Qing to curtail the Mongols. Bogd Khanate (early 20th century) By the beginning of the twentieth century, Outer Mongolia had 583 monasteries and temple complexes, which controlled an estimated 20 percent of the country's wealth. Almost all Mongolian cities have grown up on the sites of monasteries. Ikh Huree, as Ulaanbaatar was then known, was the seat of the preeminent living Buddha of Mongolia (the Jebtsundamba Khutuktu, also known as the Bogdo Gegen and later as the Bogd Khan), who ranked third in the ecclesiastical hierarchy after the Dalai Lama and the Panchen Lama. Two monasteries there contained approximately 13,000 and 7000 monks, respectively, and the pre-revolutionary name of the settlement known to outsiders as Urga, Ikh Huree, means "Big Monastery". Over the centuries, the monasteries acquired riches and secular dependents, gradually increasing their wealth and power as the wealth and power of the Mongol nobility declined. Some nobles donated a portion of their dependent families—people, rather than land, were the foundation of wealth and power in old Mongolia—to the monasteries. Some herders dedicated themselves and their families to serve the monasteries, either from piety or from the desire to escape the arbitrary exactions of the nobility. In some areas, the monasteries and their living buddhas (of whom there were a total of 140 in 1924) were also the secular authorities. In the 1920s, there were about 110,000 monks, including children, who made up about one-third of the male population, although many of these lived outside the monasteries and did not observe their vows. About 250,000 people, more than a third of the total population, either lived in territories administered by monasteries and living Buddhas or were hereditary dependents of the monasteries. With the end of Manchu rule in 1911, the Buddhist church and its clergy provided the only political structure available. The autonomous state thus took the form of a weakly centralized theocracy, headed by the Jebtsundamba Khutukhtu in Yehe Kuriye. By the twentieth century, Buddhism had penetrated deeply into the culture of Mongolia, and the populace willingly supported the lamas and the monasteries. Foreign observers usually had a negative opinion of Mongolian monks, condemning them as lazy, ignorant, corrupt,