序言 成吉思汗、托马斯·杰斐逊与上帝
[1]. Edward Gibbon, The History of the Decline and Fall of the Roman Empire, vol. III, chap. XXXV.
[2]. Ibid., vol. VI, chap. LXIV. The correct modern spelling of Genghis Khan’s title in Mongolian is Chinggis Khaan, but outside of Mongolia, his name has been spelled in many different ways: Chingiz in Arabic and Persian, Chingischam Imperator in the irst Latin references in Europe, Cambyuskan in the earliest English writings of Geoffrey Chaucer. There are several systems of Romanization for the Mongolian language and a variety of spellings are used in this book according to what seems easiest for the reader to pronounce or easiest to use for further research. Similarly, Chinese and Arabic names and words are usually presented according to the spelling of the English-language sources, without forcing all of them into one system. Alternative spellings and forms of Romanization are presented in notes as deemed helpful to the reader.
[3]. A facsimile reproduction of the manuscript has been published as The Fundamental Constitutions of Carolina dated July 21, 1669 drafted under the supervision of John Locke, foreword by Justice Sandra Day O’Connor, (Charleston: Charleston Library Society, 2012).
[4]. Books in the Mount Vernon library: http://librarycatalog.mountvernon.org/ cgi-bin/koha/opac-detail.pl？biblionumber=4983&shelfbrowse_itemnumber=5995#shelfbrowser. Zingis, historie tartarie appeared simultaneously in two English translations issued by separate London printers as Taxila or Love prefer’d before Duty and Zingis a Tartarian History. For more information on the author’s life, see Alexander Calame, Anne de La Roche-Guilhen: Roman-cière huguenote (1644–1707) (Geneva: Librairie Droz, 1972).
[5]. Thomas Jefferson, 1783 Catalog of Books (circa 1775-1812), 32, Thomas Jef- ferson Papers, electronic ed. (Boston: Massachusetts Historical Society, 2003). www.thomasj effersonpapers. org; http://catdir.loc. gov/catdir/toc/becites/main/ jefferson/88607928.toc.html. As late as May 26, 1795: The Papers of Thomas Jefferson, vol. 28, 1 January 1794-29 February 1796, ed. John Catanzariti (Princeton, NJ: Princeton University Press, 2000), 357-59.
[6]. Pétis de la Croix, Histoire du grand Genghizcan: premier empereur des anciens mogols et Tartares, published in 1710, 78-90. Jefferson bought several copies in French.
导言 众神的愤怒
[7]. Minhāj Sirāj Jūzjānī, Tabakāt-i-Nās. irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 1078-79.
[8]. Kirakoz Gandzaket’i’s History of the Armenians, trans. Robert Bedrosian (New York: Sources of the Armenian tradition, 1986), 234.
[9]. Peter Olbricht and Elisabeth Pinks, 69.
[10]. Injannasi, 59.
[11]. Hend Gilli-Elewy, 353-71.
[12]. Eric Voegelin, “Mongol Orders of Submission to European Powers,” Byzantion 15, 1940-1941. In The Collected Works of Eric Voegelin, vol. 5; Published Essays: 1940-1952 (Columbia, MO: University of Missouri Press, 2000), 133.
[13]. Ibid., 96-98.
[14]. Voegelin, “Mongol Orders of Submission to European Powers,” 95-96.
[15]. Juvaini, 105.
[16]. Pétis de la Croix, 214.
[17]. Bar Hebraeus, 355.
第一章 吃人的牙齿
[18]. The oldest known copy of the Secret History consisted of 281 numbered sections; most translations into most languages use this same system, making it easier to use the § (section) rather than page number. Editions by Arthur Waley and Paul Kahn are easier to read and are also listed in the bibliography.
[19]. The Pearl Rosary (Subud Erike), trans. Johan Elverskog (Bloomington, IN: The Mongolia Society, 2007), 36-37, 43-45.
[20]. “Olqonud kemekü ulus-un ciletü mergen-ü gergei -elüng ekener-i buliyan abuγad qatun bolγabai . . . γurban sar-a-tai daγaburi kuu arban sar-a güicejü. . . . t-r-gsen temüjin.” Quoted from manuscript, “History of Four Parts” (Dorben j-il-n te-ke 15/96: 10, 1094/96: 10). Explained in Kápolinás Olivér, “The Identity of Chinggis Khan’s Father According to Written Mongolian Accounts,” Mongolica, vol. XIV, St. Petersburg, Russia, 2015, 62-66.
[21]. “Nid-rmegchi mergen Jarchigudai,” Injannasi quote from Walther Heissig, Geschichte der Mongolischen Literature, 285.
[22]. Het’um the Historian’s History of the Tartars: The Flower of Histories of the East, trans. Robert Bedrosian (Long Branch, NJ: Sources of the Armenian Tradition, 2004), bk. 3, § 16. Author was also known as Hetum and as Hayton of Corycus. https://archive.org/stream/HetumTheHistoriansFlowerOfHis toriesOfTheEast/Hetum_djvu.txt.
[23]. Secret History, § 149.
[24]. Ibid., § 66.
[25]. Ibid., § 71.
[26]. Igor de Rachewiltz, Secret History, § 72.
[27]. Lubsang-Danzin, § 23.
[28]. Secret History, § 72.
[29]. Igor de Rachewiltz, Secret History, § 101.
[30]. S. Cojmaa, “Die PersOnlichkeitsmerkmale Cingis Chaans,” in Cingis Chaan und Sein Erbe, ed. U. B. Barkmann (Ulaanbaatar: National University of Mongolia, 2007), 216-32, 229. Max идэх шvд aманд aюу (баймуй). Xvн идэх шvд cэтгэлд aюу. “Чингис Хaaны бие xvний онцлог,” Ш. Чоймаа, in Чuнгис Хaaн xийдээг Тvvий Oв, 27.
[31]. Burgi: Bǔrgi.
[32]. Old woman: Qo’aqchin or Qo’aγchin, Secret History, § 103.
[33]. Volker Rybatzki, “Die Personnennamen und Titel der Mittelmongolischen Dokumente,” 10, 317, 716. The name is related to Modern Mongolian words such as zasag, the principle of government administration; zasakh, to improve; and zarchimlakh, to establish or follow a principle.
[34]. Universal Mother: G. Mend-Oyo, Altan Ovoo, trans. Simon Wickham-Smith (Ulaanbaatar: Mongolian Academy of Culture and Poetry, 2012), 173-76.
[35]. “The Orkhon Inscriptions: Being a Translation of Professor Vilhelm Thomsen’s Final Danish Rendering,” Bulletin of the School of Oriental Studies, University of London, vol. 5, 1930, 864. For more information, see Talat Tekin, A Grammar of Orkhon Turkic, Indiana University Uralic and Altaic Series, vol. 69 (Bloomington, IN: Mouton, 1968).
[36]. Rashid al-Din quoted in John Andrew Boyle, “Turkish and Mongol Shamanism in the Middle Ages,” Folklore, vol. 83 (1972): 177-93, 182.
[37]. “It was from a naked prophet, who could ascend to heaven on a white horse, that he accepted the title of Zingis, the Most Great, and a divine right to the conquest and dominion of the earth.” Edward Gibbon, vol. III, chap. XXXVI.
[38]. Nora K. Chadwick, “The Spiritual Ideas and Experiences of the Tatars of Central Asia,” The Journal of the Royal Anthropological Institute of Great Britain and Ireland, vol. 66 (1936): 291-329.
[39]. Juvaini, 56.
[40]. Secret History, § 254.
[41]. Ibid., § 204.
[42]. Ibid., § 149.
[43]. A person’s power, strength, and humanity were symbolized by the belt or sash they wore. To remove one’s belt was to stand powerless before another person or a sacred spirit. Ibid., § 103.
第二章 上天的金鞭
[44]. Secret History, § 79.
[45]. Ibid., § 80.
[46]. Ibid., §§ 79-81.
[47]. Sulde: cYлд sülde.
[48]. Hend Gilli-Elewy, 364.
[49]. Knowledge learned while growing up becomes like the morning sun: ?с?х?д сурсан ?с?х?д сурсан. Janice Raymond, Mongolian Proverbs (San Diego: Alethinos Books, 2010), 214.
[50]. Injannasi, 41-42.
[51]. Secret History, § 103.
[52]. Ibid., § 104.
[53]. Abui Babui: The Secret History of the Mongols, § 174; also see Igor de Rachewiltz, 630.
[54]. Secret History, § 104.
[55]. Jūzjānī, trans. Raverty, 1078–79, quoted in George Lane, Genghis Khan and Mongol Rule (Westport, CT: Greenwood Press, 2004), 37.
[56]. Juvaini, 38-39.
[57]. Igor de Rachewiltz, Secret History, § 97.
[58]. Secret History, § 110.
[59]. Ibid., § 112.
[60]. Igor de Rachewiltz, Secret History, § 113.
第三章 草原的智慧
[61]. “Mao-tun’s title ‘T’ang-li ku-t’u Shan Yü’ means, literally translated, Shan Yü with the charimsma (kut) of the Heaven”—Later “during the reign of Lao-shan, the Hsiung-Nu sovereign was called ‘the Great Hsiung-Nu Emperor installed Heaven and Earth and born of the Sun and Moon.’” El?in K-rsat-Ahlers, “The Role and Contents of Ideology in the Early Nomadic Empires of the Eurasian Steppes,” Ideology and the Formation of Early States, ed. Henri J. M. Claessen and Jarich G. Oosten (Leiden, Netherlands: E. J. Brill, 1966), 141.
[62]. Sophia-Karin Psarras, “Han and Xiongnu: A Reexamination of Cultural and Political Relations (II),” Monumenta Serica, vol. 52 (2004): 56.
[63]. Kürsat-Ahlers, “The Role and Contents of Ideology,” 141.
[64]. Sima Qian, “The Account of the Xiongnu,” The History of Mongolia, ed. David Sneath and Christopher Kaplonski (Folkestone, Kent, UK: Global Oriental, 2010), 48.
[65]. Joseph P. Yap, Wars with the Xiongnu: A Translation from Zizhi tongjian (Bloomington, IN: AuthorHouse, 2009), 170.
[66]. Ammianus Marcellinus, The Roman History of Ammianus Marcellinus, trans. C. D. Yonge (London: George Bell & Sons, 1894), 572-82.
[67]. Seers: μ?ντει? read omens and predicted the future; shamans, referred to as ’ερει? or priests. Names of high-ranking officials such as Ataqam, ?ταχ?μ meaning Father of Shamans, or Eskam, ?σχ?μ who was the father of one of Attila’s favorite wives, further indicates the importance of shamans in Hun culture. Otto Maenchen-Helfen, The World of the Huns: Studies in Their History and Culture (Berkeley: University of California Press, 1973), 268-69.
[68]. Attila: Aττ?λα?, Atala, Atalum, possibly meant Father Ocean.
[69]. According to Jordanes’s Getica, a summary of the otherwise lost work of Cassiodorus on the Goths. Hunnorum omnium dominus et paene totius Schthiae gentium solus in mundo regnator. Latin quote from Theodor Mommsen, ed., Jordanes (Jordanis Romana et Getica) (Berlin, 1882), 178, also quoted in Omeljan Pritsak, “The Hunnic Language of the Attila Clan,” Harvard Ukrainian Studies, vol. 6 (1982): 444. Also Maenchen-Helfen, The World of the Huns, 277.
[70]. The name Tengis is variously transcribed by Greek and Romans as Dengizich, Denzig, and Tengizich, Δεγγ?χ, Δεζ?χιρο?, Δεζ?ριχο?, Δεγιρζ?γ. Pritsak, “The Hunnic Language of the Attila Clan,” 446.
[71]. Kharbalgas in Mongolian, but also known as Karabalghasun, Mubalik, the Bad City, and Ordu-Baliq, City of the Court or Capital City.
[72]. For the most extensive collection of these Turkic inscriptions transcribed, transliterated, and translated, see this Kyrgyz Web site: http://bitig.org/？lang=e.
[73]. Nwm snk: inscribed on the Bugut Stele, Volker Rybatzki, “Titles of Türk and Uigur Rulers in the Old Turkic Inscriptions,” Central Asiatic Journal, vol. 44 (2000). Some scholars incorrectly translated snk as Sanskrit samgha, referring to the Buddhist religion, but its meaning has been clariied by two Japanese re- searchers, T. Moriyasu and Y. Yoshida, “A Preliminary Report on the Recent Survey of Archaeological Sites and Inscriptions from the Turkic and Uighur Period in Mongolia,” Studies of the Inner Asian Languages, vol. 13 (1998): 129-70.
[74]. Jonathan Karam Skaff, Sui-Tang China and Its Turko-Mongol Neighbors: Culture, Power, and Connections, 580–880 (New York: Oxford University Press, 2012), 120. Also see Huis Tolgoy Memorial Complex inscription: http:// irq.kaznpu.kz/？lang=e&mod=1&tid=1&oid=3.
[75]. “The Orkhon Inscriptions: Being a Translation of Professor Vilhelm Thom- sen’s Final Danish Rendering,” Bulletin of the School of Oriental Studies, University of London, vol. 5 (1930): 862, 867. Also see Peter B. Golden, “The T-rk Imperial Tradition in the PreChinggisid Era,” The History of Mongolia, ed. David Sneath and Christopher Kaplonski (Folkestone, Kent, UK: Global Oriental, 2010), 79, note 67, 87. Tal-t Tekin, A Grammar of Orkhon Turkic (Bloomington: Indiana University Publications, Uralic and Altaic Series, vol. 69, 1968), 261-73.
[76]. ?ze K?k : Te?iri : as?ra : yaγ?z : Jer : q?l?ntaquda : ekin ara : kisi : oγul? : q?l?n-? m?s : kisi : oγul?nta : ?ze : e?üm apam : Bum?n qaγan : Estemi qaγan : olurm?? : olurupan : Türük :budun?γ : Elin : t?rüsün : tuta : bermis : iti : bermis : http://irq.kaznpu.kz/？lang=e&mod=1&tid=1&oid=15&m=1.
[77]. Juvaini, 54-55.
[78]. Sinor, Studies in Medieval Inner Asia, I-306.
[79]. Ibid., I-312-15.
[80]. Tekin, A Grammar of Orkhon Turkic, 283-90.
[81]. “When the sword gets rusty the warrior’s condition suffers, when a Turk assumes the morals of a Persian his flesh begins to stink.” Robert Dankoff, “Inner Asian Wisdom Traditions in the Pre-Mongol Period,” Journal of the American Oriental Society, vol. 101 (1981): 87-95, 90-91.
[82]. From Kashgari’s Diwan Lugat at-Turk (c. 1075), quoted in Robert Dankoff, “Kā??arī on the Beliefs and Superstitions of the Turks,” Journal of the American Oriental Society, vol. 95 (1975): 70. Spelled T?ngri in original.
[83]. Tenger in Modern Mongolian, Tenggeri in Classical Mongolian.
[84]. E. Denison Ross and Vilhelm Thomsen, “Being a Translation of Professor Vilhelm Thomsen’s Final Danish Rendering,” Bulletin of the School of Oriental Studies, vol. 6 (1930): 37-43.
[85]. “The Orkhon Inscriptions: Being a Translation of Professor Vilhelm Thom- sen’s Final Danish Rendering,” Bulletin of the School of Oriental Studies, vol. 5 (1930): 870.
第四章 冲突的自我
[86]. Secret History, § 116.
[87]. Sülde, Secret History, § 201.
[88]. Ibid., § 118.
[89]. Ibid.
[90]. Ibid., § 123.
[91]. Thomas T. Allsen, “Mongolian Princes and Their Merchant Partners, 1200- 1260,” Asia Major, vol. 2 (1989): 86.
[92]. Secret History, § 123-25.
[93]. Ibid., § 126.
[94]. Ibid., § 127.
[95]. Ibid., § 129.
[96]. Ibid.
[97]. Ibid., § 204.
[98]. Leland Liu Rogers, 75.
[99]. Peter Olbricht and Elisabeth Pinks, 12, 60.
[100]. Jautau: For the etymology and meaning of this term see Secret History, § 134.
[101]. Secret History, § 53.
[102]. Igor de Rachewiltz, Secret History, 302. Also see Denis C. Twitchett, Herbert Franke, and John King Fairbank, The Cambridge History of China: Vol. 6, Alien Regimes and Border States, 332.
[103]. J. Kroll, “The Term yi-piao and ‘Associative’ Thinking,” Journal of the American Oriental Society, vol. 93 (1973): 359.
[104]. Ibid., 46.
[105]. Arga: apгa, Secret History, § 166.
[106]. Pétis de la Croix, 44.
[107]. Secret History, § 150.
[108]. Bar Hebraeus, 352.
[109]. Lev Gumilev, Searches for an Imaginary Kingdom: The Legend of the Kingdom of Prester John, trans. R. E. F. Smith (Cambridge, UK: Cambridge University Press, 2009).
[110]. Igor de Rachewiltz, Secret History, § 189.
[111]. Secret History, § 195.
[112]. Ibid., § 242.
第五章 光明的使者
[113]. Michael R. Drompp, Tang China and the Collapse of the Uighur Empire (Leiden, Netherlands: Brill, 2005), 226.
[114]. The Greek words coming into Turkic and Mongolian were mostly (κοιν?) Hellenistic words. Volker Rybatzki, 2006, 633.
[115]. Kutadgu Bilig, quoted in ?senbike Togan, Flexibility and Limitation in Steppe Formations: The Kerait Khanate and Chinggis Khan (Leiden, Netherlands: Brill, 1998), 53.
[116]. T’ang hui-yao quote from “Shiruku rōdo to songudojin” (“Silk Road and the Sogdians,” Tōyō gakujutsu kenkyū 18, 1979, 30, quoted in Mariko Namba Walter, “Sogdians and Buddhism,” Sino-Platonic Papers, vol. 174 (2006): 11.
[117]. Togan, Flexibility and Limitation in Steppe Formations, 53.
[118]. Heuser and Klimkeit, Studies in Manichaean Literature and Art, 158.
[119]. Cyril Glassé, The New Encyclopedia of Islam (Lanham, MD: Rowman & Littlefield, 2008), 63.
[120]. Quoted in Sinor, Studies in Medieval Inner Asia, V-10.
[121]. Manichaean Texts from the Roman Empire, ed. Iain Gardner and Samuel N. C. Lieu (Cambridge, UK: Cambridge University Press, 2004), 118.
[122]. Samuel N. C. Lieu, Manichaeism in the Later Roman Empire and Medieval China (Tübingen, Germany: J. C. B. Mohr; 2nd ed., rev. and expanded edi- tion, 1992), 282.
[123]. Colin Mackerras, “The Uighurs,” in The Cambridge History of Early Inner Asia, ed. Denis Sinor (Cambridge, UK: Cambridge University Press, 1990), 335.
[124]. Hans-J. Klimkeit, “Buddhism in Turkish Central Asia,” Numen, vol. 37, Fasc. 1 (1990): 57.
[125]. Tsui Chi, “Mo Ni Chiao Hsia Pu Tsan, ‘The Lower (Second？) Section of the Manich?an Hymns,’” Bulletin of the School of Oriental and African Studies, University of London, vol. 11 (1943): 174-219, verse 238.
[126]. Hans-Joachim Klimkeit, in Gnosis on the Silk Road: Gnostic Texts from Central Asia (San Francisco: HarperCollins, 1993), 216.
[127]. Johann Jako, Philip Herzon, Albert Schaff, et al., The New Schaff-Herzog Encyclopedia of Religious Knowledge (New York: Funk and Wagnalls, 1910), 153-62.
[128]. Klimkeit, in Gnosis on the Silk Road, 178-81.
[129]. Manfred Heuser and Hans-Joachim Klimkeit, Studies in Manichaean Literature and Art (Leiden, Netherlands: Brill, 1998), 193.
[130]. Richard Foltz, Religions of the Silk Road, 2nd ed. (New York: Palgrave Mac- millan, 2010), 78.
[131]. Cologne Manichaean Codex; http://essenes.net/index.php？option=com_content &task=view&id=649&Itemid=926.
[132]. Secret History, § 217.
[133]. Tasaka Kōdō, “Kaikotsu ni okeru Manikyōhankugai undō,” Tōhō gakuhō, vol. 11, no. 1 (1940): 223-32. Quoted in The Uighur Empire: According to the Tang Dynastic Histories, ed. and trans. Colin Makerras (Columbia, SC: University of South Carolina Press, 1972), 9, 152.
[134]. Hans-Joachim Klimkeit, “Manichaean Kingship,” Numen, vol. 29 (1982): 17-32, 23.
[135]. Wen Jian Lu quoted in A. G. Maliavkin, Materialy po istorii Uigurov v IX–XII vv: Materials on the History of the Uighurs IX–XII Centuries (Novosibirsk: Izdatel’stvo “Nauka” Sibirskoe Otdelenie, 1974), 92.
[136]. Anatoly M. Khazanov, Nomads and the Outside World, 258.
[137]. Quoted in Resat Baris Unlu, “The Genealogy of a World-Empire: The Otto- mans in World History,” Ph.D. diss. (Department of Sociology, State Univer- sity of New York, Binghamton, 2008), 65.
[138]. Peter Olbricht and Elisabeth Pinks, 16.
[139]. Tatar Tonga also spelled as Tatar-Tong’a, Tatatungga.
[140]. Juvaini, 7.
[141]. Mongolian words: Болор, caxap, чихэр apxи, болд, титим, чинжал, саван, aнap, тоть, шатар, алмааз, маргад, инжир эрдэнэ. Борчууд in Modern Mon- golian. Bells (tsan from Persian chang), notebook (depter from Persian defter from Greek δ?πτυχα—related to English diptych). Similarly the Uighur word for sweat began to be used for wages. The Mongols also eventually used their word for sweat х?лc similarly to signify pay, wages, hire, and concepts that had not previously existed.
[142]. Mongol division of people into good and bad: People were either el, peaceful allies and subjects who kept their eyes, or they were bulqa (Modern Mongolian булга) or dayijiju (dayijiju qarchu odu’at, those who have gone out or departed); Igor de Rachewiltz, Secret History, § 188.
[143]. Klimkeit, “Manichaean Kingship,” 26.
[144]. Mary Boyce, The Manichaean Hymn-Cycles in Parthian (London: Oxford University Press, 1954), 101. See also Mary Boyce, A Reader in Manichaean Middle Persian and Parthian (Leiden, Netherlands: Acta Iranica 9, 1975), 165. Other translation in Klimkeit, “Manichaean Kingship,” 17.
[145]. Secret History, § 21. In another Manichaean influence on the Secret History and the tale of Alan Goa, a Parthian fable attributed to Mani described a man on his deathbed who called his sons together and told them the tale of the bundle of sticks. Available in German translation: “Der Apostel erz?hlte dem Turan-Schach ein Gleichnis: Es war ein Mann, und es waren sieben S?hne. Als die Stunde des Todes gekommen war, rief er seine S?hne. Sieben— uranf?ngliche—und—Treibstock—gebunden. Er sprach: ‘[Alle] zugleich zer- brecht!’ Keiner war dazu [imst]ande. Darauf ?ffnete er [das Band—].” In turn this Manichaean story possibly was taken from (or shared a common source with) the Greek tales of Aesop. R. Merkelbach, “Eine Fabel Manis,” Zeitschrift für Papyrologie und Epigraphik, vol. 75 (1988): 93-94.
[146]. Plato, The Republic, trans. Benjamin Jowett (New York: Anchor Books, 1973), 211.
[147]. Ibid., 42-50.
[148]. Klimkeit, in Gnosis on the Silk Road, 356-62.
[149]. Ibid., 356. For further explanation of ichtin nom, tashtin il, the religion within and the state without: Heuser and Klimkeit, Studies in Manichaean Literature and Art, 286.
[150]. Ibid., 225.
[151]. Klimkeit, in Gnosis on the Silk Road, 22, 274.
[152]. Nomos: Sogdians adopted the word from Manichaeism, and Sogdian Buddhists used it as a translation for the Sanskrit dharma. Volker Rybatzki, 633.
[153]. King of the whole law: Nom qut? kadilmi? and qamaγ nom iligi, refers to all law, religious and secular. Klimkeit, “Manichaean Kingship,” 17-32, 26.
[154]. Tsui Chi, “Mo Ni Chiao Hsia Pu Tsan, ‘The Lower (Second？) Section of the Manich?an Hymns,’” Bulletin of the School of Oriental and African Studies, University of London, vol. 11 (1943): 174-219, verses 76, 84.
[155]. Klimkeit, “Manichaean Kingship,” 17-32, 29.
[156]. Golden cord: altan argamj, Secret History, § 254.
[157]. “The term Sog was an abbreviated ethnonym for Sogdians (Sog dag) during the imperial period and became an ethnonym for Mongols (Sog po) after their rise to power in the thirteenth century. Hor, or Hor pa, a Tibetan ethnonym originally associated with the Uighurs during the imperial period, was later used to identify Mongols in general beginning from the thirteenth century. Later still the term was used to designate speciic Mongol tribes that underwent varying degrees of Tibetanization and settled in the regions east and northeast of central Tibet” (Rolf Alfred Stein, Tibetan Civilization, Stanford: Stanford University Press, 1972, 34). Also see “Representations of Eficacy: The Ritual Expulsion of Mongol Armies in the Consolidation and Expansion of the Tsang (Gstang) Dynasty” by James Gentry, in Tibetan Ritual, José Ignacio Cabezón, ed. (Oxford: Oxford University Press, 2010), 158.
[158]. Dīn al-Majūsīya, referring to the fire-worshipping Magi of Persia. Dīn al-Nijashīya, religion of the auditors. Walter J. Fischel, “Ibn Khaldūn’s Sources for Jenghiz Khān,” Journal of the American Oriental Society, vol. 76 (1956): 99.
[159]. For examples of the use of Magi by Christians as the term for Auditors, see Johann Lorenz von Mosheim, Robert Studley Vidal, and James Murdock, Historical Commentaries on the State of Christianity during the First Three Hundred and Twenty-Five Years from the Christian Era (New York: S. Converse, 1853), 400.
[160]. An Etymological Dictionary of Pre-Thirteenth Century Turkish (Oxford, UK: Oxford University Press, 1972), 324. Also, Volker Rybatzki, “Die Personnennamen und Titel der Mittelmongolischen Dokumente,” 234.
[161]. Bar Hebraeus, 355.
[162]. Charles R. Bawden, Mongolian Literature Anthology (New York: Columbia University Press, 2003), 318.
[163]. Bayan Khan Mani’s tale is collected in Ordos but relates to a hunting trip of Temujin near the Bogd Khan Mountain on the Tuul River. Marie-Dominique Even, Chants de chamanes Mongols (Paris: Société d’ethnologie, Université de Paris, 1992), 307, 434.
第六章 草原的耶稣
[164]. Secret History, § 186.
[165]. Peter Olbricht and Elisabeth Pinks, 1980, 3, 31.
[166]. In my book The Secret History of the Mongol Queens, I attempted to recreate this lost history of the daughters of Genghis Khan, primarily through accounts of the marriages made for them. More detailed information can also be found in George Qingzhi Zhao, 2008.
[167]. Christian wife reported by Vincent of Beauvais in Speculum Historiale and Simon of Saint-Quentin. Quoted in Gregory G. Guzman, “Simon of Saint-Quentin,” Speculum, vol. 46 (1971): 233.
[168]. Book of the Tower, Mārī b. Sulaimāb, “The Karaits of Eastern Asia,” D. M. Dunlop, Bulletin of the School of Oriental and African Studies, University of London, vol. 11 (1944): 276-89.
[169]. Nicholaus of Cusa, “On the Peace of Faith (De Pace Fidei),” trans. William F. Wertz, Toward a New Council of Florence (Schiller Institute, 1993), § XVI.
[170]. Gumilev, Searches for an Imaginary Kingdom, 368.
[171]. Secret History, § 143.
[172]. Ibid., § 181.
[173]. Bar Hebraeus, 353.
[174]. Secret History, § 208.
[175]. Comment made in reference to Guyuk Khan’s court. Juvaini, 259.
[176]. Thomas T. Allsen, Commodity and Exchange in the Mongol Empire: A Cultural History of Islamic Textiles (Cambridge, UK: Cambridge University Press, 1997), 35.
[177]. Taken with slight edits from William of Rubruck, 52.
[178]. Ibid., 38.
[179]. Ibid., 56.
[180]. Secret History, § 208.
[181]. Leland Liu Rogers 88; Lubsang-Danzin, § 28.
[182]. Lubsang-Danzin, §§ 30-32.
第七章 缔造蒙古帝国
[183]. évariste Régis Huc, Christianity in China, Tartary and Thibet, vol. 1 (London: Longman et al., 1857), 123.
[184]. Meng?Ta Pei?Lu und Hei?Ta Shih?Lüeh, 12.
[185]. The khan’s complete epithet consists of nineteen words—Kün Ay T?ngrit? Kut Bolmish Ulug Kut Omanmish Alpin ?rd?min El Tutmish Alp Arslan Kutlug K?l Bilgā T?ngri Xan—Who Has Obtained Charisma from the Sun and the Moon God, Who Is Imbued with Great Charisma, Who Has Maintained the Realm with Toughness and Manly Virtue, Courageous Lion, Blessed Ocean of Wisdom, Divine Khan. Zsuzsanna Gulácsi, Mediaeval Manichaean Book Art: A Codicological Study of Iranian and Turkic Illuminated Book Fragments from the 8th–11th Century East Central Asia (Leiden, Netherlands: Koninklijke Brill, 2005), 55.
[186]. Secret History, § 74.
[187]. Grigor of Akner’s History of the Nation of Archers, trans. Robert Bedrosian (Long Branch, NJ: Sources of the Armenian Tradition, 2003), § 1; https://archive.org/details/GrigorAkner tsisHistoryOfTheNationOfArchersmongols.
[188]. Het’um the Historian’s History of the Tartars: The Flower of Histories of the East, trans. Robert Bedrosian (Long Branch, NJ: Sources of the Armenian Tradition, 2004), bk. 3, § 16; https://archive.org/stream/HetumTheHistorians FlowerOfHistoriesOfTheEast/Hetum_djvu.txt.
[189]. Alice Sárk?zi, “Mandate of Heaven: Heavenly Support of the Mongol Ruler,” Altaica Berolinensia: The Concept of Sovereignty in the Altaic World, ed. Barbara KellnerHeinkele (Wiesbaden, Germany: Otto Harrassowitz, 1993), 220.
[190]. Juvaini, 39.
[191]. Kirakos Ganjaketsi’s History of the Armenian, § 32.
[192]. Secret History, § 202.
[193]. Unity creates success: Evlevel butne.
[194]. Sechen Jagchid and Paul Hyer, Mongolia’s Culture and Society, Boulder, CO: Westview Press, 1979), 255.
[195]. Maria Magdolna Tatar, “New Data About the Cult of Chinggis Qan’s Standard,” Altaica Osloensia, ed. Brent Brendemoen (Oslo: Universitetsforlaget, 1990), 336.
[196]. Secret History, § 121. The Chinese summaries of the Secret History glossed t?r? as tao-li, which de Rachewiltz explains as “fundamental matters concerning governance,” 451. For the complicated explanation for the unusual term Nendü Khutukh see Igor de Rachewiltz, 784-85.
[197]. Juvaini, 38-39.
[198]. Put them into the right: shidurkhutkhaju, Secret History, § 202.
[199]. Ibid., § 234.
[200]. Ibid., § 154.
[201]. Hans-Joachim Klimkeit, “Manichaean Kingship,” Numen, vol. 29 (1982): 21.
[202]. Secret History, § 203.
[203]. Ibid., § 203.
[204]. P. Ratchnevsky, “?igi Qutuqu,” in In the Service of the Khan: Eminent Personalities of the Early Mongol-Yüan Period, ed. Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing,and Peter W. Geier (Wiesbaden, Germany: Otto Harrassowitz, 1993), 75–94.
[205]. Kokochu: K?k?chü.
[206]. Secret History, § 204.
[207]. Caroline Humphrey with Urgunge Onon, Shamans and Elders (Oxford, UK: Oxford University Press, 1996), 324.
[208]. The worst of men become shamans: Х?нийг муу б?? болох.
[209]. б?? (б??δийн), to vomit (б??лжих), to castrate (б??рл?х), an opportunistic person without scruples (б??р?ний х?н), and the basic term for lice, fleas, and bedbugs (б??с). Хvлгийг муу жоро болох. A Modern Mongolian?English Dictionary, ed. Denis Sinor (Indiana University, Uralic and Altaic Series, vol. 150, 1997), 69.
[210]. Nine-tongued people: Yisün kelten iren, Secret History, § 245.
[211]. Minhāj Sirāj Jūzjānī, Tabakāt?i?Nā?irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 949.
[212]. Lubsang-Danzin, § 21.
[213]. Leland Liu Rogers, 75, 105.
[214]. Dragon snake: gür?lgü manqus, Secret History, § 19
[215]. Ibid., § 244.
[216]. Ibid., § 245.
[217]. Jūzjānī, Tabakāt?i?Nā?irī, 949.
[218]. Secret History, § 246.
[219]. Ibid., § 216.
[220]. Ibid., § 217.
[221]. Original in vol. 27 of the encyclopedia of Shihab al-Din Ahmad b. ‘Abd al-Wahhab alNuwayri (died 733/1333): Nihdyat al-arab ftlfuniin al-adab (“The Highest Aspiration in the Varieties of Cultures”), quoted in Reuven Amitai, “Did Chinggis Khan Have a Jewish Teacher？ An Examination of an Early Fourteenth-Century Arabic Text,” Journal of the American Oriental Society, vol. 124 (2004): 693. Also see Lyall Armstrong, “The Making of a Sufi: Al-Nuwayri’s Account of the Origin of Genghis Khan,” Mamluk Studies Review,vol. 10 (2006): 154–60.
[222]. Qur’an, 3:49, and Qur’an, 5:110.
[223]. Toriin Sulde: T?riin Sülde.
[224]. Christopher Atwood, Encyclopedia of Mongolia and the Mongol Empire, 10–11.
[225]. Secret History, § 208, minu uruq bidan-u oro sa’uju ene metu tusa kiksen toro setkiju.See Igor de Rachewiltz, Index to the Secret History of the Mongols (Bloomington: Indiana University Publications, vol. 121, 1972), 119–20.
第八章 火焰的卫士
[226]. Secret History, § 230.
[227]. Ibid., § 147.
[228]. Ibid., § 124.
[229]. Ibid., § 209.
[230]. Ibid., § 125.
[231]. Leland Liu Rogers, 70-74.
[232]. Secret History, § 125.
[233]. Igor de Rachewiltz, Secret History, § 211. Similarly, Borte was called qutuqtu and sutai, § 111. Also used in the name of Shigi-Khutukhu, § 239.
[234]. Secret History, §§ 230-31.
[235]. The word ordu became known in the West as horde, referring to the large and seemingly wild spirit of the Mongol army, but in India the same word became Urdu, the name of the courtly language and in modern times the oficial language of Pakistan.
[236]. “Die Personnennamen und Titel der Mittelmongolischen Dokumente,” 575.
[237]. Aldo Ricci and Luigi F. Benedetto, Travels of Marco Polo (Delhi: Asian Education Services, 1994), 129.
[238]. Peter Olbricht and Elisabeth Pinks, 141, 161.
[239]. Secret History, § 177.
[240]. Lubsang-Danzin, § 22.
[241]. Peter Olbricht and Elisabeth Pinks, 53.
[242]. Yusuf Khass Hajib, Wisdom of Royal Glory (Kutadgu Bilig): A Turko-Islamic Mirror for Princes, trans. Robert Dankoff (Chicago: University of Chicago Press, 1983), § 2091; § 2098, “Wine is an enemy.”
[243]. Secret History, § 195.
[244]. C. ?. ?amcarano, Mongol Chronicles of the Seventeenth Century, trans. Ru- dolf Loewenthal (Wiesbaden, Germany: Otto Harrassowitz, 1955), 84.
[245]. If something bad happens, you can ind a way out: Элдэв муу юм болсон бол аргалж болон! Alena Oberfalzerovám, Metaphors and Nomads (Prague: Tri- ton, 2006), 32.
[246]. Secret History, § 208. Also see L. N. Gumilev, Searches for an Imaginary Kingdom, trans. R. E. F. Smith (Cambridge, UK: Cambridge University Press, 1987), 206.
[247]. Plato, The Republic, trans. Benjamin Jowett (New York: Anchor Books, 1973), 234.
[248]. Ibid., 104.
[249]. Ibid., 59. 25. Ibid., 140.
[250]. Ibid., 59. 25. Ibid., 140.
[251]. Plato, The Republic (San Diego: ICON Classics, 2005), 93.
[252]. Secret History, § 195.
[253]. Plato, The Republic, trans. Jowett, 113.
[254]. Ibid., 85-88.
[255]. Ibid., 91.
[256]. “The Travels of John de Plano Carpini and other friars, sent about the year 1246, as ambassadors from Pope Innocent IV to the great Khan of the Moguls or Tartars,” A General History and Collection of Voyages and Travels, vol. 1, ed. Robert Kerr, 148.
[257]. Ibid., 132.
[258]. Kirakos Ganjakets’i’s History of the Armenian, § 32.
[259]. Friar Giovanni DiPlano Carpini, The Story of the Mongols Whom We Call the Tartars, trans. Erik Hildinger (Boston: Branden Publishing, 1996), 45.
[260]. Bar Hebraeus, 455.
[261]. Al-Nuwayrī quoted in Amitai, “Did Chinggis Khan Have a Jewish Teacher？,” 693.
[262]. “Histoire Genealogique des Tartares,” vol. I, 51, cited in évariste Régis Huc, Christianity in China, Tartary and Thibet, vol. 1 (London: Longman et. al., 1857), 157.
[263]. Juvaini, 23-24.
[264]. Ibid., 25.
[265]. Ibid., 24.
[266]. Ibid., 23.
[267]. H. Desmond Martin, “The Mongol Army,” Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 1 (1943): 60.
[268]. Injannasi, 44.
[269]. Virlana Tkacz, Sayan Zhambalov, Buryat Mongolians, and Wanda Phipps, “We Play on the Rays of the Sun,” Agni, no. 51 (2000): 160.
[270]. Secret History, § 100. Quoted from expanded edition of Paul Kahn (Boston: Cheng & Tsui, 1998), 35.
第九章 飞鸟的双翼
[271]. Igor de Rachewiltz, “Personnel and Personalities in North China in the Early Mongol Period,” Journal of the Economic and Social History of the Orient, vol. 9 (1966): 98.
[272]. Quoted from a stone stele, Tao-Chung Yao, “Ch’iu Ch’u-chi and Chinggis Khan,” Harvard Journal of Asiatic Studies, vol. 46 (1986): 203.
[273]. René Grousset, The Empire of the Steppes: A History of Central Asia, trans. Naomi Walford (New Brunswick, NJ: Rutgers University Press, 1970), 225.
[274]. Thomas Allsen, The Royal Hunt in Eurasian History (Philadelphia: Univer- sity of Pennsylvania Press, 2006), 26.
[275]. Peter Olbricht and Elisabeth Pinks, 61.
[276]. Minhāj Sirāj Jūzjānī, Tabakāt?i?Nās.irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 954.
[277]. Peter Olbricht and Elisabeth Pinks, 60.
[278]. Marco Polo and Rustichello, The Travels of Marco Polo: The Complete Yule-Cordier Edition in Two Volumes (New York: Dover Publications, 1993), vol. 1, 238.
[279]. Voltaire, The Orphan of China, trans. William F. Fleming (Start Publishing, 2012), act 1, scene 3.
[280]. Secret History, § 272.
[281]. Autumn of the Palace Han: Han Koong Tsu.
[282]. Igor de Rachewiltz, 36-37.
[283]. The good custom of the Chinese nom: Kitad-unb-nom-un sayin yosun-u sudur nigen-i jalaju abubai. Ibid., 14r5, 110.
[284]. When he had assembled . . . to protect and support living beings: Chasutu agula-yin engger-tür uchiragulju t?r-yi tedkükü baruqu. Amitan-i asaraqu tedkükü yosun-i asagauju sayisisyan magtagad. Francis Woodman Cleaves, “Teb Tenggeri,” Ural-Altaische Jahrbücher, vol. 37 (Wiesbaden, Germany:Harrassowitz, 1967), 248-60, 254-55. Original Mongolian quotes appear in Altan Kürdün minggan kedesütü bichig 1739, II 4v6-10, and Chinggis ejen?ü altan urug-un teüke Gangga-yin urusqal neretü bichig orosiba (The Book Entitled the Glowing of the Gangaa [Ganges], a History of the Golden Lineage of Lord Chinggis), 54b10-11.
[285]. Secret History, § 263.
[286]. E. A. Wallis Budge, The Monks of Kublai Khan Emperor of China, or the History of the Life and Travels of Rabban Sawma (London: The Religious Tract Society, 1928), 124-35.
[287]. E. Bretschneider, Mediaeval Researches from Eastern Asiatic Sources (London: Kegan Paul, Trench, Trubner & Co., 1910), 37-39.
[288]. Y. H. Jan, “Hai-yün,” In the Service of the Khan: Eminent Personalities of the Early Mongol-Yüan Period, Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing, and Peter W. Geier, eds. (Wiesbaden, Germany: Otto Harrassowitz, 1993), 226.
[289]. Li Chih-Ch’ang, The Travels of an Alchemist—The Journey of the Taoist Ch’ang-Ch’un from China to the Hindukush at the Summons of Chingiz Khan, trans. Arthur Waley (London: Broadway Travellers, 1931), 7.
[290]. Speakers to heaven: This phrase was recorded in the Chinese version. Maybe, тэнгэрийн итгэглч in Modern Mongolian—which would not be so much a speaker to heaven as of or from heaven. One who clariies or elucidates— илтгэгч. Similar, but different word, itgel. In speaking to Muhali just before he died, Genghis Khan used the phrase “itegelten in’ut,” translated by de Rachewiltz in The Secret History as “trusted friends” (ina’ut being the plural of inaq) (page 972), “Now you two, Borc’or?u and Muqali, are my trusted friends.” Secret History, § 266.
[291]. Arthur Waley, 8.
[292]. Y. H. Jan, “Hai-yün,” In the Service of the Khan: Eminent Personalities of the Early Mongol-Yüan Period, Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing, and Peter W. Geier, eds. (Wiesbaden, Germany: Otto Harrassowitz, 1993), 227. Despite claims in Buddhist chronicles such as the Rosary of White Lotuses that Genghis Khan met with him and with various lamas from Tibet, Genghis Khan was not in the area at that time.
[293]. Thomas Allsen, Culture and Conquest in Mongol Eurasia (Cambridge, UK: Cambridge University Press, 2001), 83.
[294]. Nom: Nawm (Sogdian transcription), Bar Hebraeus, 355-56.
第十章 上帝的全能
[295]. Mirza Muhammad Haidar Dughlát, The Tarikh-i-Rashidi: A History of the Moghuls of Central Asia, trans. E. Denison Ross, ed. N. Elias (New York: Cosimo Classic, 2008, reprint of 1895 edition), 293.
[296]. Juvaini, 64.
[297]. Ibid., 65.
[298]. Mirza Muhammad Haidar Dughlát, Tarikh-i-Rashidi: A History of the Moghuls of Central Asia, trans. E. Denison Ross, ed. N. Elias (London: Curzon Press, 1898), 253-55.
[299]. Juvaini, 66.
[300]. Juvaini, 67.
[301]. Ibid.
[302]. Oration in Honor of Julian, Selected Orations, Volume I: Julianic Orations, Libanius, ed. and trans. A. F. Norman (Cambridge, MA: Harvard University Press; Loeb Library edition, 1969). The reign of Julian is discussed in consider- able detail by Edward Gibbon in Volume II of The History of the Decline and Fall of the Roman Empire.
[303]. Klaus Lech, Das Mongolische Weltreich, German translation of Masālik al-ab?ār fī mamālik al-am?ār (Wiesbaden: Otto Harrassowitz, 1968), 95, 193.
[304]. Penalty for killing a person (man tarqaraba bi-li-a?nān): ibid., 113.
[305]. Juvaini, 26.
[306]. Igor de Rachewiltz, 1962, 25, 37.
[307]. Juvaini, 68.
[308]. Minhāj Sirāj Jūzjānī, Tabakāt-i-Nā?irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 974-75.
[309]. Juvaini, 78.
[310]. Ibid.
[311]. Ibid.
[312]. Ratchnevsky, 120.
[313]. Juvaini, 79.
[314]. Henry Hoyle Howorth, History of the Mongols, 74.
[315]. Juvaini, 79.
[316]. Secret History, § 253.
[317]. V. V. Barthold, Four Studies on the History of Central Asia (Leiden, Netherlands: E. J. Brill, 1956), 36.
[318]. Juvaini, 19-20.
[319]. Ibid., 80.
[320]. Golden Cord: altan argamj, Secret History, § 254.
[321]. Secret History, § 265.
[322]. Kolgen: K?lgen.
[323]. Igor de Rachewiltz et al., In the Service of the Khan, 47.
[324]. Igor de Rachewiltz, 1962, 19.
[325]. Igor de Rachewiltz et al., In the Service of the Khan, 48.
[326]. Igor de Rachewiltz, 1962, 19.
[327]. Ibid., 24.
[328]. Ibid., 46.
[329]. Ibid., 19.
[330]. E. Bretschneider, “Si Yu Lu (Ye-lu Ch’u Ts’ai),” Mediaeval Researches from Eastern Asiatic Sources (London: Kegan Paul, Trench, Trubner & Co., 1910), 17-21.
[331]. Igor de Rachewiltz, 1962, 58.
[332]. Juvaini, 84.
[333]. Shahnama: also known as Shahnameh, quoted by Juvaini, 86.
[334]. Juvaini, 99.
[335]. Ibid., 92.
[336]. Ibid., 396.
[337]. Ibid., 397.
[338]. Ibid., 398.
[339]. Ibid., 123.
[340]. Ibid., 124.
[341]. Ibid., 125-26.
[342]. A History of the Moghuls (Tarikh?i?Rashidi); http://persian.packhum.org/ persian/main.
[343]. Muhammad b. Ali Shabankarah’i, Majma’ al-ansab, 1986, 227. Quoted in Michal Biran, Chinggis Khan (Oxford, UK: Oneworld Publications, 2007), 119.
[344]. Ghiyas al-din Muhammad Khwand Amir, Habīb al-siyār, vol. 1, trans. W. M. Thackston (Cambridge, MA: Department of Near Eastern Languages and Civilizations, 1994), 14. Cited in Richard Foltz, Religions of the Silk Road (New York: Palgrave Macmillan, 2010), 106.
[345]. Jalālu-d-Dīn H. assan III, 1187–1221, imam from 1210 to 1221. Meeting between envoys: Juvaini, 703. Juvaini refers to the imam by the irst part of his name, Jalal-al-Din, but he is not the same person as the shah with the same name.