[346]. Marshall G. S. Hodgson, The Order of Assassins: The Struggle of the Early Nizari Isma’ilis Against the Islamic World (The Hague: Mouton, 1955), 87-88.
[347]. Juvaini, 725.
[348]. Juvaini, 703.
[349]. Timothy May, “A Mongol-Isma’?l? Alliance？: Thoughts on the Mongols and Assassins,” Journal of the Royal Asiatic Society, 3rd series, vol. 14 (2004): 231-39.
[350]. Ibid., 235.
[351]. Ibid., 239.
[352]. Devin DeWeese, “Stuck in the Throat of Chingīz Khān: Envisioning the Mongol Conquests in Some Sufi Accounts from the 14th to the 17th Centuries,” History and Historiography of Post-Mongol Central Asia and the Middle East, ed. Judith Pfeiffer and Sholeh Alysia Quinn (Wiesbaden, Germany: Harrassowitz, 2006), 39.
[353]. Ibid., 43.
[354]. Rashid al-Din, Jami’ al’Tavarikh, ed. Mohammad Roushan and Mustafah Musavi (Tehran: Nashr Albaraz, 1994), 516. Cited in George Lane, Daily Life in the Mongol Empire (Westport, CT: Greenwood Press, 2006), 182.
[355]. DeWeese, “Stuck in the Throat of Chingīz Khān,” 36.
[356]. Juvaini, 105.
[357]. Ibid., 104.
[358]. C. ?. ?amcarano, Mongol Chronicles of the Seventeenth Century, trans. Rudolf Loewenthal (Wiesbaden, Germany: Otto Harrassowitz, 1955), 84.
[359]. Pétis de la Croix, 341-43.
[360]. L. N. Gumilev, Searches for an Imaginary Kingdom, trans. R. E. F. Smith (Cambridge, UK: Cambridge University Press, 1987), 40.
[361]. DeWeese, “Stuck in the Throat of Chingīz Khān,” 29.
[362]. Lyall Armstrong, “The Making of a Sufi: Al-?Nuwayrī’s Account of the Origin of Genghis Khan,” Mamluk Studies Review X-2 (2006): 154; 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, 693.
[363]. The Travels of Ibn Battuta A.D. 1325–1354, vol. 3, trans. H. A. R. Gibb (Cambridge, UK: Cambridge University Press, 1971), 583. Quoted in DeWeese, “Stuck in the Throat of Chingīz Khān,” 31.
[364]. The Chronicle of Novgorod, 1016–1471, Camden Third Series, trans. Robert Micheli and Nevili Forbes (London: Camden Society, vol. XXV, 1914), 66. Similar sentiments were expressed throughout Europe: “The Influence of the Mongols on the Religious Consciousness of Thirteenth Century Europe,” Devin DeWeese, Mongolian Studies, vol. 5, 1978 and 1979, 41-78.
第十一章 命运的拇指
[365]. Secret History, § 33.
[366]. Ibid., § 255.
[367]. Ibid.
[368]. Kirakoz Gandzaket’i’s History of the Armenians, trans. Robert Bedrosian (New York: Sources of the Armenian Tradition, 1986), 195.
[369]. C. ?. ?amcarano, Mongol Chronicles of the Seventeenth Century, trans. Rudolf Loewenthal (Wiesbaden, Germany: Otto Harrassowitz, 1955), 84.
[370]. Rashid al-Din, 137-38.
[371]. Ibid., 138.
[372]. Description of a Mongol hero adapted from G. Mend-Oyo, Altan Ovoo, trans. Simon Wickham-Smith (Ulaanbaatar: Mongolian Academy of Culture and Poetry, 2012), 58.
[373]. Mongolian proverb, Энэ морь ?мн???рээ тоос гаргаж ?зээг?й.
[374]. Minhāj Sirāj Jūzjānī, abakāt-i-Nās. irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 1039-42.
[375]. Ibn Battuta, Travels in Asia and Africa, 1325–1354 (London: Routledge, 2004), 179.
[376]. Juvaini, 405.
[377]. P. Ratchnevsky, “?igi Qutuqu,” 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.
[378]. Juvaini, 407.
[379]. Ratchnevsky, 75-94.
[380]. Jonathan L. Lee, The Ancient Supremacy: Bukhara, Afghanistan and the Battle for Balkh, 1731–1901 (Leiden, Netherlands: E. J. Brill, 1996), 15.
[381]. Annemarie Schimmel, Rumi’s World: The Life and Work of the Great Sui Poet (Boston: Shambhala Publications, 1992), 158.
[382]. Juvaini, 132.
[383]. Pétis de la Croix, 310.
[384]. Voltaire, The Orphan of China, trans. William F. Fleming (Jersey City, NJ: Start Publishing, 2012), act 3, scene 2.
[385]. Juvaini, 151-52.
[386]. Kirakoz Gandzaket’i’s History of the Armenians, trans. Robert Bedrosian (New York: Sources of the Armenian tradition, 1986), 221.
[387]. Injannasi, xx.
[388]. Juvaini, 408.
[389]. Ibid., 409.
[390]. Ibid., 410.
[391]. Ibid.
[392]. Ibid.
第十二章 山野来的人
[393]. Arthur Waley, 111.
[394]. Igor de Rachewiltz, 48.
[395]. Paul D. Buell, “Yeh-lü A-hai (ca. 1151-1223), Yeh-lü T’u-hua (d. 1231),” In the Service of the Khan, ed. Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing, and Peter W. Geier (Wiesbaden, Germany: Otto Harrassowitz, 1993), 112-21.
[396]. E. Bretschneider, Mediaeval Researches from Eastern Asiatic Sources (London: Kegan Paul, Trench, Trubner & Co., 1910), 37.
[397]. Arthur Waley, 23.
[398]. Ibid., 129.
[399]. Igor de Rachewiltz, Secret History, note to § 121, 451. Mongolian: apгa.
[400]. Kirakoz Gandzaket’i’s History of the Armenians, trans. Robert Bedrosian (New York: Sources of the Armenian Tradition, 1986), 234.
[401]. Travels to the West, Xiyou ji, 長春真人西遊記.
[402]. Changchun zhenren xiyou ji, published in 1228. Igor de Rachewiltz, 1962, 1-128.
[403]. Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing, and Peter W. Geier, 145.
[404]. Arthur Waley, 80.
[405]. Tao-Chung Yao, “Ch’iu Ch’u-chi and Chinggis Khan,” 209.
[406]. ?ingis Boγda olan ?ber?e yosutan?i erke?degen quiryaγsan, Francis Woodman Cleaves, “Teb Tenggeri,” Ural?Altaische Jahrbücher, vol. 39 (Wiesbaden, Germany: Harrassowitz, 1967), 254–55.
[407]. Arthur Waley, 1931, 111-12.
[408]. Tengri Mongke Ken: or Tenggeri M?ngke kümün, ibid., 101.
[409]. Ibid., 102.
[410]. Ibid., 116.
[411]. Igor de Rachewiltz, 1962, 28.
[412]. Arthur Waley, 115.
[413]. Hsüan-feng Ch’ing Hui Lu, Wieger’s catalog of Taoist writings, No. 1410. Arthur Waley, 21.
[414]. Arthur Waley, 22.
[415]. Ibid., 25.
[416]. Ibid., 118.
[417]. Hsüan-feng, quoted in Tao-Chung Yao, “Ch’iu Ch’u-chi and Chinggis Khan,” 214.
[418]. Arthur Waley, 126. Li is a measure equal to about half a kilometer or one third of a mile.
[419]. In chapter three of Pien-wei-lu, quoted in Joseph Thiel, 18.
[420]. Igor de Rachewiltz, 1962, 25-30.
[421]. Ibid., 26.
[422]. Ibid., 29.
[423]. Atwood, 433.
[424]. Joseph Thiel, 20.
[425]. Arthur Waley, 112.
[426]. 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), 1078–79.
[427]. Arthur Waley, 152.
[428]. Ibid., 126.
[429]. Ibid., 130-31.
[430]. Joseph Thiel, 22.
[431]. Arthur Waley, 148.
第十三章 儒士与麒麟
[432]. Anna Contadini, “A Bestiary Tale: Text and Image of the Unicorn in the Kitāb nāt alhayawān (British Library, or. 2784),” Muqarnas, vol. 20 (2003): 17-33.
[433]. The Romance of Alexander the Great by Pseudo-Callisthenes, trans. Albert Mugrdich Wolohojian (New York: Columbia University Press, 1969), 126-27.
[434]. Alice Sárk?zi, “Mandate of Heaven,” Altaica Berolinensia: The Concept of Sovereignty in the Altaic World, ed. Barbara Kellner-Heinkele (Wiesbaden: Harrassowitz, 1993), 216.
[435]. Lee Dian Rainey, Confucius and Confucianism (West Sussex, UK: John Wiley & Sons, 2010), 12-16.
[436]. Yellow History, Shira Tuguji, quoted in Shagdaryn Bira, Mongolian Historical Writing from 1200 to 1700, trans. John R. Krueger, 2nd ed. (Bellingham, WA: Center for East Asian Studies, Western Washington University, 2002), 188-89.
[437]. “An Early Version of the Alexander Romance,” English on p. 60; “dalai ?t??gen?i yeke tenggis?i tenggisün irug[ar?i] tu[gulju] irebe bi Sumur tag?un orai deger?e garba naran singgekü ?in jug qaranggu?yi dagaba qoyar od yabuju gutugar on,” Mongolian on p. 44.
[438]. Ibid., 44-45.
[439]. Francis Woodman Cleaves, “An Early Mongolian Version of The Alexander Romance,” Harvard Journal of Asiatic Studies, vol. 22 (1959): 1-99.
[440].“An Early Version of the Alexander Romance,” English on p. 61, “qan bolju aba ane ale gajar deger?e m[in]u metü jirgagsan qan es?e t?rejü bülege namayi ükübesü dalai?yi nigete bitügülüdkün angqa urida mingan narid ?kidi mingyan kü,” p. 45.
[441]. Walther Heissig, A Lost Civilization: The Mongols Rediscovered, trans. D.J.S. Thomson (New York: Basic Books, 1996), 236-37.
[442]. Igor de Rachewiltz, Hok-lam Chan, Hsiao Ch’i-ch’ing, and Peter W. Geier, 164-65.
[443]. Igor de Rachewiltz, 1962, 46.
[444]. The Cambridge History of Chinese Literature, vol. 1, ed. Kang-i Sun Chang and Stephen Owen (Cambridge, UK: Cambridge University Press, 2010), 594.
[445]. Igor de Rachewiltz, 1962, 17.
[446]. Ibid., 40.
[447]. Ibid., 41, 84.
[448]. Ibid., 28.
[449]. Yunag-Kang Wang, Harmony and War: Confucian Culture and Chinese Power Politics (New York: Columbia University Press, 2011).
[450]. Peter Olbricht and Elisabeth Pinks, 210.
[451]. Illuminati: Also called a “steppe intelligentsia”; Paul D. Buell, “?inqai,” 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, 95.
[452]. N. S. Trubetzkoy, The Legacy of Genghis Khan (Ann Arbor: Michigan Slavic Publications, 1991), 169.
[453]. Juvaini, 204.
[454]. Igor de Rachewiltz, 1962, 36.
[455]. Ibid., 37.
[456]. Ibid., 38.
[457]. Jan Yün-hua, “Chinese Buddhism in Ta-tu,” Yüan Thought: Chinese Thought and Religion Under the Mongols, ed. Hok-lam Chan and Wm. Theodore de Bary (New York: Columbia University Press, 1982), 384.
[458]. Igor de Rachewiltz, 1962, 35.
[459]. Jan Yün-hua, “Chinese Buddhism in Ta-tu,” 388.
[460]. Igor de Rachewiltz, 1962, 36.
[461]. Ma Juan, “The Conlict Between Islam and Confucianism,” Eurasian Inluences on Yuan China, ed. Morris Rossabi (Singapore: ISEAS Publishing, 2013), 63.
[462]. Thomas T. Allsen, “?gedei and Alcohol,” Mongolian Studies, vol. 29 (2007): 5.
[463]. Igor de Rachewiltz, 1962, 36-37.
[464]. http:://www.linguamongolia.com/Muhammad%20al-Samarqandi.pdf. For con- trasting views of the poems, see these two articles: T. Gandjei, “Was Muhammad al-Samarqandi a Polyglot Poet？,” Istanbul éniversitesi Edebiyat Fakulteei Turk Dili ve Edebiyat? Dergisi (TDED), vol. XVIII (1970): 63-66; Igor de Rachewiltz, “The Mongolian Poem of Muhammad al Samarqandī,” Central Asiatic Journal, vol. 12 (1969): 280-85.
第十四章 最后的战役
[465]. Larry V. Clark, “From the Legendary Cycle of ?inggis-qaγan: The Story of an Encounter with 300 Tayi?iγud from the Altan Tob?i (1655),” Mongolian Studies, vol. 5 (1978 and 1979), 25.
[466]. Yesüngge.
[467]. Injannasi, 84.
[468]. The right way: arqacha sayin anu.
[469]. Igor de Rachewiltz, Secret History, 780.
[470]. Ibid., § 205.
[471]. Nikolai Sergeevich Trubetzkoy, The Legacy of Genghis Khan, trans. Kenneth Brostrom (Ann Arbor: Michigan Slavic Publications, 1991), 173-74.
[472]. Pétis de la Croix, 364.
[473]. Secret History, § 265.
[474]. Reddish-gray horse: josotu boro.
[475]. Leland Liu Rogers, 108.
[476]. King of Heaven: Ssanang Ssetsen (Chungtaidischi), Erdeni-yin Tobci, Geschichte der Ost-Mongololen und ihres Fürstenhaues, trans. Isaac Jacob Schmidt (St. Petersburg: N. Gretsch, 1829), 101. Also see the Erdeni-yin Tobci adaptation, Paul Kahn (1998), 182-85.
[477]. Leland Liu Rogers, 104. See also Ssanang Ssetsen (Chungtaidischi), 97.
[478]. Evgenij I. Kychanov, “The State and the Buddhist Sangha: Xixia State (982-1227),” Journal of Oriental Studies, vol. 10 (2000): 119-28.
[479]. Weirong Shen, “A Preliminary Investigation into the Tangut Background of the Mongol Adoption of the Tibetan Tantric Buddhism,” Contributions to Tibetan Buddhist Literature, ed. Orna Almogi (Halle, Germany: International Institute for Tibetan and Buddhist Studies, 2008), 326-27.
[480]. Ibid., 315-44.
[481]. Secret History, § 267.
[482]. Ruth W. Dunnel, The Great State of White and High: Buddhism and State Formation in Eleventh-Century Xia (Honolulu: University of Hawai’i Press, 1996), 124.
[483]. Secret History, § 268.
[484]. Lubsang-Danzin, §§ 44-45.
[485]. Ibid., §§ 47-48.
[486]. Ibid., 59-60, translation quoted in Shagdaryn Bira, Mongolian Historical Writing from 1200 to 1700, trans. John R. Krueger, 2nd ed. (Bellingham, WA: Center for East Asian Studies, Western Washington University, 2002), 180-83.
[487]. Erdeni tunumal neretü, trans. from Mongolian to German by Karénina Kollmar-Paulenz (Wiesbaden, Germany: Harrassowitz Verlag, 2001), § 2. Also translated into English as Johan Elverskog, The Jewel Translucent Sūtra (Leiden, Netherlands: Brill, 2003), 63.
[488]. Letter of Genghis Khan to Ch’ang-ch’un, Arthur Waley, 1931, 158. Genghis Khan wrote to the Taoist sage in the eleventh lunar month of 1223.
第十五章 内外的战争
[489]. Juvaini, 189.
[490]. Ibid., 188.
[491]. Ibid., 184-85.
[492]. “A Mongol-Isma’?l? Alliance？: Thoughts on the Mongols and Assassins,” Timothy May,Journal of the Royal Asiatic Society, 3rd series, vol. 14, 2004, 237.
[493]. Juvaini, 181, 256.
[494]. Eagle’s Nest: Ismaili Castles in Iran and Syria, Peter Willey (London: Tauris, 2005), 76-77.
[495]. Igor de Rachewiltz, 1962, 35.
[496]. Klaus Sagaster, “The History of Buddhism Among the Mongols,” The Spread of Buddhism, ed. Ann Heirman and Stephan Peter Humbacher (Keude, Netherlands: Koninklijke Brill, 2007), 379-432, 389.
[497]. Igor de Rachewiltz, 1962, 25.
[498]. Secret History, § 276.
[499]. Ibid., § 272.
[500]. Death of Subodei: “A la mort d’Ogoda?, il y eut une grande assemblée de tous les princes de la famille de Tchingkis. Batou ne voulait pas s’y rendre; mais Soubouta? lui représenta qu’étant l’a?né de tous ces princes, il lui était impossible de s’en dispenser. Batou partit donc pour l’assemblée qui se tint sur le bord de la rivière Yetchili. Après l’assemblée, Soubouta? revint à son campement sur le Tho-na (Danube), et il y mourut à l’age de soixante-treize ans. Conformément à l’usage des Chinois, on lui donna un titre qui rappelait ses plus belles actions: ce fut le titre de roi du Ho-nan, à cause de la conquête de cette province qu’il avait enlevée aux Kin. L’épithète honorifique qui fut jointe à son nom fut celle de idèle et invariable. Il laissa un ils nommé Ouri- yangkhata?, qui, disent les Chinois, après avoir soumis toutes les tribus des Russes, des Polonais et des Allemands, fut envoyé pour conquérir le royaume d’Awa et le Tonquin.” Jean-Pierre AbelRemusat, Nouveaus Mélanges Asi- atiques, vol. II (Paris: Schubart et Heideloff, 1829), 96-97.
[501]. Rashid al-Din, The Successors of Genghis Khan, 187.
[502]. Juvaini, 258.
[503]. Carpini, Friar Giovanni DiPlano, The Story of the Mongols Whom We Call the Tartars, trans. Erik Hildinger (Boston: Branding Publishing, 1996), 109.
[504]. Ibid., 112-113.
[505]. Ibid., 116.
[506]. Matthew Paris’s English History from the Year 1235 to 1273, trans. J. A. Giles (London: Henry G. Bohn; reproduced ed., New York: AMS Press, 1968), vol. I, 155.
[507]. Angel-faced is translated as peri-faced based on a Persian word for angel. Ibid., 188.
[508]. Oficial was Kuo Pao？yü: 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), 126.
[509]. Minhaj al-Din Juzj ani, Tabaqāt-i nāsirī, vol. 2, trans. H. G. Raverty (Osnabrück, Germany: Biblio Verlag, 1991; 1881 reprint), 1157-58. Cited in Richard Foltz, Religions of the Silk Road (London: Palgrave Macmillan, 2010), 111.
[510]. Eric Voegelin, “Mongol Orders of Submission to European Powers,” Byzantium, vol. 15 (1940-41), in The Collected Works of Eric Voegelin, vol. 5, Published Essays: 1940-1952 (Columbia, MO: University of Missouri Press, 2000), 133.
[511]. Juvaini, 265.
[512]. Ibid., 266.
[513]. Voegelin, Published Essays: 1940–1952, 79, 96.
[514]. Juvaini, 565.
[515]. Juvaini, 569.
[516]. Juvaini, 595.
[517]. Rashid al-Din, The Successors of Genghis Khan, 215.
[518]. William of Rubruck, 221-22.
[519]. Ibid., 222.
[520]. Secret History, § 203. For a discussion of Shigi-Khutkhu during this time, see commentary in Peter Olbricht and Elisabeth Pinks, 149.
[521]. Igor de Rachewiltz, Secret History, 832-834.
[522]. Rashid al-Din, The Successors of Genghis Khan, 186.
[523]. Rashid al-Din, The Successors of Genghis Khan, 210.
[524]. Ibid., 211.
[525]. Juvaini, 51.
[526]. Rashid al-Din, The Successors of Genghis Khan, 210-13.
[527]. Ibid., 213.
[528]. Ibid.
[529]. Juvaini, 246. 44. Ibid., 247.
[530]. Juvaini, 246. 44. Ibid., 247.
第十六章 燃烧的书籍
[531]. Elizabeth Endicott-West, “Notes on Shamans, Fortune-tellers and Yin-Yang Practitioners and Civil Administration in Yüan China,” The Mongol Empire and Its Legacy, ed. Reuven Amitai-Preiss and David Morgan (Leiden, Netherlands: Brill, 1999), 224-39.
[532]. William of Rubruck, 108.
[533]. Comments on shamans made on William of Rubruck’s inal audience with Mongke Khan, May 31, 1254.
[534]. William of Rubruck, 239.
[535]. William E. Henthorn, Korea: The Mongol Invasions (Leiden, Netherlands: Brill, 1963), 75, 96.
[536]. Meir Shahar, The Shaolin Monastery (Honolulu: University of Hawai’i Press, 2008), 36.
[537]. Arthur Waley, “Introduction,” 30.
[538]. Joseph Thiel, 34.
[539]. Ibid.
[540]. Igor de Rachewiltz, “The Hsi-Yu Lu 西遊錄 by Yeh-Lü Ch’u -Ts’Ai 耶律楚材 ,” Monumenta Serica, vol. 21 (1962): 81.
[541]. Juvaini, 607.
[542]. William of Rubruck, 228-30.
[543]. John Andrew Boyle, “Turkish and Mongol Shamanism in the Middle Ages,” Folklore, vol. 83 (1972): 177-93, 178.
[544]. Eric Voegelin, “Mongol Orders of Submission to European Powers” (Letter of Aldijigiddai to Saint Louis), The Collected Works of Eric Voegelin, vol. 10, Published Essays: 1940-1952 (Columbia, MO: University of Missouri, 2000), 93-94.
[545]. William Woodville Rockhill, The Journey of William of Rubruck to the Eastern Parts of the World, 1253–55 (London: Hakluyt Society, 1900), chap. XVI.
[546]. Arthur Waley, 20-33.
[547]. Joseph Thiel, 35.
[548]. Pien wei lou, chap. III, 68 r°, col. 12. Ed. Chavannes, “Inscriptions et pices de chancellerie chinoises de l’époque mongole,” in T’oung Pao, vol. V (1904), 375.
[549]. Joseph Thiel, 37.
[550]. Zizhi Tongjian Gangmu: Tong Kien Kang Mu or Kangmu, quoted from Sir Henry Hoyle Howorth, History of the Mongols, 504-5.
[551]. Ed. Chavannes, “Inscriptions et pices de chancellerie chinoises de l’époque mongole,” 381.
[552]. Ibid., 374.
[553]. Juvaini, 666.
[554]. Farhad Daftary, The Isma’ilis: Their History and Doctrines (Cambridge, UK: Cambridge University Press, 1990), 427.
[555]. Ibid., 682.
[556]. Ibid., 719.
[557]. Ibid., 725.
[558]. 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), 1245.
[559]. John Andrew Boyle, The Mongol World Empire 1206–1370 (London: Variorum, 1977), 158.
[560]. Hend Gilli-Elewy, 361-62.
[561]. Ibid., 366. “Hulegu seized the treasures of Baghdad, the enumeration of, and amount of which wealth, the pen of description could neither record, nor the human understanding contain, and conveyed the whole—money, jewels, gold, and gem-studded vases, and elegant furniture—to his camp.” Minhāj Sirāj Jūzjānī, Tabakāt-i-Nā?irī: A General History of the Muhammadan Dynasties of Asia, 1 255–56.
[562]. Bar Hebraeus, 430.
[563]. L. J. Ward, “The Zafar-Nmah of HamdAllāh Mustaufī and the Il-Khān Dynasty of Iran,”Ph.D. diss. (University of Manchester Faculty of Arts, October 1983), 76.
[564]. Hend Gilli-Elewy, 368.
[565]. Joseph Thiel, 1–81.
[566]. Joseph Thiel, 40.
[567]. Ibid., 7.
[568]. Ibid., 41.
[569]. Ibid., 43.
[570]. Pseudo Ibn Fowati quoted in George Lane, “Whose Secret Intent？,” in Eurasian Influences on Yuan China, ed. Morris Rossabi (Singapore: Institute of Southeast Asian Studies Publishing, 2013), 12.
第十七章 死后的来生
[571]. The De Monarchia of Dante Alighieri, trans. Aurelia Henry (Chesterland, OH: General Bookbinding Co., 1896), book III, chapter VIII, 2, 26.
[572]. Ibid., book I, chapter XV, 4, 196.
[573]. The Pearl Rosary, trans. Johan Elverskog (Bloomington, IN: The Mongolia Society, 2007), 15.
[574]. N. Hurcha, “Attempts to Buddhicise the Cult of Chinggis Khan,” Inner Asia, vol. 1 (1999).
[575]. Ibid., 49.
[576]. Ibid., 53.
[577]. Walther Heissig, A Lost Civilization: The Mongols Rediscovered, trans. D.J.S. Thomson(New York: Basic Books, 1996), 86.
[578]. Karl Sagaster, Die Weise Geschichte (Wiesbaden, Germany: Harrassowitz, 1976), 315.
[579]. Larry Moses and Stephen A. Halkovic, Jr., Introduction to Mongolian History and Culture, Indiana University Uralic and Altaic Series, vol. 49 (Blooming- ton, IN: Research Institute for Inner Asian Studies, 1985), 211.
第十八章 未完的法律
[580]. John Locke, The Fundamental Constitutions of Carolina, 1669, §§ 95–110.
[581]. Tobias George Smollett, Thomas Francklin, et al., The Works of M. de Voltaire: A Treatise on Toleration, vol. 24 (London: Newberry et al., 1764), 46.
[582]. Anne de La Roche-Guilhem, trans., 9. The book also appeared simultaneously from a different printer with a different title: Taxila or Love prefer’d before Duty. For information on her life, see Alexander Calame, Anne de La Roche- Guilhem: Romancire huguenote (1644-1707) (Geneva: Librairie Droz, 1972), 44.
[583]. Anne de La Roche-Guilhem, 3-9, 88.
[584]. Pétis de la Croix, 78-90.
[585]. Minhāj Sirāj Jūzjānī, abakāt?i?Nā?irī: A General History of the Muhammadan Dynasties of Asia, vol. 2, trans. H. G. Raverty (London: Gilbert & Rivington, 1881), 1010.
[586]. Luciano Petech, “Notes on Tibetan History of the 18th Century,” T’oung Pao, 2nd series, vol. 52, livr. 4/5 (1966): 272.
[587]. Luciano Petech, “The Dalai-Lamas and Regents of Tibet: A Chronological Study,” ibid., vol. 47, livr. 3/5 (1959): 368-94.
[588]. Ippolito Desideri, 229.
[589]. Ibid., 244.
[590]. Ibid., 245.
[591]. Tibetan title: Tho rangs mun sel nyi ma shar ba’i brda. Trent Pomplun, “Nat- ural Reason and Buddhist Philosophy: The Tibetan Studies of Ippolito Desideri, SJ (1684-1733),” History of Religions, vol. 50 (2011), 388.
[592]. Ippolito Desideri, 185.
[593]. Ibid., 187.
[594]. Ibid., 187-88.
[595]. Mission to Tibet: The Extraordinary Eighteenth-Century Account of Father Ippolito Desideri, S. J., trans. Michael Sweet (Somerville, MA: Wisdom Publications, 2010), 245.
[596]. Ippolito Desideri, 192.
[597]. M. Klaproth, “Account of Tibet, by Fra Francesco Orazio Della Penna de Billi, 1730,” Monthly Register for British and Foreign India, China, and Australia, vol. XV (1834): 296.
[598]. Ibid., 298.
[599]. Genghiscano Imperador de’ Tartari Mongoli.
[600]. London Daily Post, December 19, 1744.
[601]. Liu Wu-Chi, “The Original Orphan of China,” Comparative Literature, vol. 5 (1953): 193-212.
[602]. Voltaire, The Orphan of China, trans. William F. Fleming (Jersey City, NJ: Start Publishing, 2012), act 4, scene 1.
[603]. Ibid., act 2, scene 6.
[604]. Portrait of a salon reading of the work: www.histoire-image.org/etudes/ salons-xviiiesiecle？i=1258, Lecture de la tragédie de “l’orphelin de la Chine” de Voltaire dans le salon de madame Geoffrin. The picture shows a gathering of distinguished guests in the drawing room of French hostess Marie-Thérse Rodet Geoffrin (1699-1777), who is seated on the right.
[605]. Arthur Murphy, The Orphan of China, a Tragedy, 3rd ed. (London: P. Valliant, 1772; original publication, 1759), 1.
[606]. Hsin-yun Ou, “Gender, Consumption, and Ideological Ambiguity in David Garrick’s Production of The Orphan of China (1759),” Theatre Journal, vol. 60 (2008): 383-407.
[607]. Liu Wu-Chi, “The Original Orphan of China,” 211.
[608]. “Review of The Orphan of China, a Tragedy,” The Monthly Review 20 (June 1759): 575, art. 24. Quoted in Hsin-yun Ou, 383.
[609]. Alexander Dow, Zingis a Tragedy, as it is performed at the Theatre Royal in Drury Lane (London: T. Becket & P. A. De Hondt, 1769), 1. Review in The Gentleman’s Magazine, vol. 39 (1769): 40-43.
[610]. Alexander Dow, 85.
[611]. Some Account of the English Stage, vol. 5 (Bath, England: H. E. Carrington, 1832), 220.
[612]. Gio Batista Casti, Gengis Cano or Il Poema Tartaro (Brusselles, Belgio: Presso H. Tarlier, 1829).
[613]. Lorenzo da Ponte, Memoirs, trans. Elisabeth Abbott (New York: The New York Review of Books, 2000), 142.
[614]. Charles Mills, History of Muhammedanism (London: Black, Parbury, and Allen, 1817), 216.
[615]. I. Pottinger, A Letter from Mons. De Voltaire to the Author of the orphan of China (London, 1759). The Library of Benjamin Franklin, ed. Edwin Wolf and Kevin J. Hayes (Philadelphia: American Philosophical Society, 2006), 815, entry 3535.
[616]. Article from South Carolina Gazette, March 17, 1764, published in “Historical Notes,” The South Carolina Historical and Genealogical Magazine, vol. 14 (1913): 171-72. Liu Wu-Chi, “The Original Orphan of China,” 211.
[617]. Pennsylvania Gazette, January 15, 1767.
[618]. Harold Lawton Bruce, “Voltaire on the English Stage,” University of California Publications in Modern Philology, vol. 8 (1918): 142-43.
[619]. John Kuo Wei Tchen, “George Washington: Porcelain, Tea, and Revolution,” Racially Writing the Republic: Racists, Race Rebels, and Transformations of American Identity, ed. Bruce Baum and Duchess Harris (Durham, NC: Duke University Press, 2009), 36. Also see John Kuo Wei Tchen, New York Before Chinatown: Orientalism and the Shaping of American Culture (Baltimore and London: Johns Hopkins University Press, 1999), 19-22; A. Owen Aldridge, The Dragon and the Eagle: The Presence of China in the American Enlightenment (Detroit, MI: Wayne State University Press, 1993), 95; Philip Vallenti, “The Orphan of Zhao—A Chinese Inspiration for the American Revolution？,” semi- nar sponsored by the New York Chinese Opera Society, New York, 2015.
[620]. Thomas Jefferson, “1783 Catalog of Books [circa 1775-1812], 32 [electronic edition]. Thomas Jefferson Papers: An Electronic Archive (Boston: Massachusetts Historical Society, 2003), www.thomasjeffersonpapers.org.
[621]. Cyrus King of Massachusetts quoted in Charles Jared Ingersoll, History of the Second War Between the United States of America and Great Britain, vol. II (Philadelphia: Lippincott, Grambo & Co., 1852), 273.
[622]. Pétis de la Croix, 78.
[623]. “A Bill for Establishing Religious Freedom, 18 June, 1779”: Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to inluence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet chose not to propagate it by coercions on either, as was in his Almighty power to do, but to extend it by its inluence on reason alone; that the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time: That to compel a man to furnish contributions of money for the propagation of opinions which he disbelieves and abhors, is sinful and tyrannical; that even the forcing him to support this or that teacher of his own religious persuasion, is depriving him of the comfortable liberty of giving his contributions to the particular pastor whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness; and is withdrawing from the ministry those temporary rewards, which proceeding from an approbation of their personal conduct, are an additional incitement to earnest and unremitting labours for the instruction of mankind; that our civil rights have no dependence on our religious opinions, any more than our opinions in physics or geometry; that therefore the proscribing any citizen as unworthy the public conidence by laying upon him an incapacity of being called to ofices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages to which, in common with his fellow citizens, he has a natural right; that it tends also to corrupt the principles of that very religion it is meant to encourage, by bribing, with a monopoly of worldly honours and emoluments, those who will externally profess and conform to it; that though indeed these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; that the opinions of men are not the object of civil government, nor under its jurisdiction; that to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy, which at once destroys all religious liberty, because he being of course judge of that tendency will make his opinions the rule of judgment, and approve or condemn the sentiments of others only as they shall square with or differ from his own; that it is time enough for the rightful purposes of civil government for its oficers to interfere when principles break out into overt acts against peace and good order; and finally, that truth is great and will prevail if left to herself; that she is the proper and suficient antagonist to error, and has nothing to fear from the conlict unless by human interposition disarmed of her natural weapons, free argument and debate; errors ceasing to be dangerous when it is permitted freely to contradict them. We the General Assembly of Virginia do enact that no man shall be compelled to frequent or support any religious worship, place, or ministry whatsoever, nor shall be enforced, restrained, molested, or burthened in his body or goods, nor shall otherwise suffer, on account of his religious opinions or belief; but that all men shall be free to profess, and by argument to maintain, their opinions in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities. And though we well know that this Assembly, elected by the people for the ordinary purposes of legislation only, have no power to restrain the acts of succeeding Assemblies, constituted with powers equal to our own, and that therefore to declare this act irrevocable would be of no effect in law; yet we are free to declare, and do declare, that the rights hereby asserted are of the natural rights of mankind, and that if any act shall be hereafter passed to repeal the present or to narrow its operation, such act will be an infringement of natural right. http://founders.archives.gov/ documents/Jeffers on/01-02-02-0132-0004-0082.
尾声 上帝的霹雳
[624]. John McCannon, “By the Shores of White Waters: The Altai and Its Place in the Spiritual Geopolitics of Nicholas Roerich,” Sibirica, vol. 2 (2002): 183.
[625]. Roerich, Heart of Asia, 3, 119.
[626]. Theodore A. Wilson, “Parsifal in Politics: Henry Agard Wallace, Mysticism and the New Deal,” Irish Journal of American Studies, vol. 5 (December 1996): 10.
[627]. Nasan Bayar, “On Chinggis Khan and Being Like a Buddha,” The Mongolia-Tibet Interface: Opening New Research Terrains in Inner Asia, ed. Uradyn E. Bulag and Hildegard G. M. Diemberger (Leiden, Netherlands: Brill, 2007), 197-221, 211. Photographs of the buildings and surroundings are in the Wallace Collection at the University of Iowa; http://digital.lib.uiowa.edu.
[628]. “Snow,” 1945, Mao Zedong, Poems (Beijing, 1959); Michal Biran, Chinggis Khan (Oxford, UK: Oneworld Publications, 2007), 137.
[629]. Quote from poem in chapter 68 of Book XXIII in K?ke Sudur Nova (Injannasi’s Manuscript of the Expanded Version of His Blue Chronicle), Part I, ed. Gombojab Hangin (Weisbaden, Germany: Harrassowitz, 1978), xix.
[630]. Prjevalsky (Mongolia and Tangut; story of Khatun Gol) in The Travels of Marco Polo, trans. Henry Yule, 917.
[631]. Shambala, as it is known in Mongolian, comes from the Sanskrit term Sambhala, also known from Tibetan sources by spellings Xembala (used in the seventeenth-century Portuguese explorers’ reports), Shambhala (often used by English-speaking followers of Tibetan Buddhism), and Shamballa (used by some mystics). It gave rise to the English concept Shangri-la as an earthly paradise.
[632]. One legend predicts that Genghis Khan will return and rule again in a place of precious stones with a holy lake. “A legend about Chings Khan’s ruling in the future,” by Kápolinás Olivér, paper delivered at Summer School of Young Mongolists, Ulaanbaatar, 2011.
参考资料和进阶阅读
[633]. Junko Miyawaki-Okada, “The Japanese Origin of the Chinggis Khan Legends,” Inner Asia, vol. 8 (2006) 123-34.
[634]. Injannasi, 59.