Transferred from the "Shi Lin Editorial Department" WeChat public account.
Source: Shi Lin, No. 3, 2021, notes omitted.
Author: Wen Haiqing, Associate Professor, Department of History, Fudan University.
<h1 toutiao-origin="h1" > the problem of Genghis Khan's "last words" and related new theories of history—documents, texts, and history</h1>
<h1 toutiao-origin="h1" > Wen Haiqing</h1>
summary
The "Yuan Shi Taizu Benji" records that Genghis Khan left a "last word" to extinguish the gold before his death, but the corresponding content is not found in other documents with the same historical status, which is very suspicious. By sorting out the differences in the relevant records in the Eastern and Western literatures, and deeply analyzing the content and existing problems of the last two years of the Yuanshi Taizu Benji, the article reveals the specific differences presented in the various documentary records, as well as the source and generation logic of the texts of the last two years of the Yuanshi Taizu Benji. Genghis Khan's last goal of going south was Western Xia, and the destruction of gold was the cause and martial art of Wokoutai. On the issue of exterminating gold, the Yuan Dynasty deliberately covered up the nest and raised Genghis Khan and even highlighted the thunder, so we can understand why the strategy of exterminating gold was planted in the so-called "last words" of Genghis Khan and manifested.
keyword
"Yuan Shi Taizu Benji"; Genghis Khan; Wo Kuotai; Extinction of Xia; Extinction of Jin
The basic historical materials for the study of early Mongolian history mainly include the "Secret History of Mongolia", "Records of the Divine Martial Pro-Conquest", "YuanShi Taizu Benji" and "Shiji Genghis Khan Chronicle", etc., these historical books are generated in different circumstances, but they can be traced back to the most primitive historical source, "Tobciyan" (佚). Written in The Deva Chiyan is written in Mongolian, and the Chinese translation is usually "National History" and "National Book", which should be a compilation of original documents similar to the archival nature, including early Mongolian oral history. In addition to the above historical materials, there are also Mongolian documents "Altan Debter" (Altan Tibu Ti'er), and the Continuation of the Han Dynasty History of the Accumulation tradition of the Yuan Dynasty", both of which are written, but both have their origins in the "Debu Chiyan". As for the specific relationship between the "Golden Book" and the "Records" and the above-mentioned basic historical materials, it is still inconclusive.
Bo Xihe and Han Baishi believe that the QinzhengLu is a Chinese translation of the Golden Book, and the Shiji is the complete Persian translation of the Golden Book, while the Golden Book and the Secret History belong to different systems. Yi Linzhen criticized them for reversing the entire process of the inheritance of historical books, "the Golden Book uses the Records of the Sacred Martial Family as the historical source, and the "Historical Collection" uses the Golden Book as the historical source." Recently, represented by the American scholar Ai Junde's comprehensive re-examination of the "Records of the Pro-Conquest" and Liu Yingsheng's re-examination of the early Mongolian history content of the "Continuation of the General Commentary", our understanding and understanding of early Mongolian historical materials has made significant progress, and the knowledge of early Mongolian history is constantly being updated. According to Ayrant, the similarities between the Records of the Pro-Zheng and the Chronicles of Genghis Khan and the Taizu Benji far outweigh the similarities between them and the Secret History; moreover, both the Records of the Pro-Conquest and the Chronicles of Genghis Khan must undoubtedly derive from a single original Mongolian language, and that the former was not originally written in Chinese and was later translated into Mongolian. The original text of the Pro-Enlistment should be in Mongolian.
The Continuation of the General Jian is considered to have "preserved Mongolian historical materials that are different from or absent from other Chinese documents" and may have been copied into the Records of the Five Dynasties. Liu Yingsheng found that the parts other than those recorded in the quotations of the Tongjian Continuation are closely related to the "Records of the Pro-Zheng" and have nothing to do with the "Secret History", speculating that the two books may have a common source of "unknown Chinese literature". However, according to the lineage of the sons of Alain Huo as provided in the quotations in the "Continuation of the General Commentary", it also shows that it has no relationship with the "Records of the Pro-Conquest" and the "Records of taizu", but has some relationship with the "Secret History", and is different from the "Golden Book". From this, he speculated that the quotations from the early Mongolian historical sources in the "Continuation of the General Jian" should be directly derived from the "Debu Chiyan".
The Tibetan historical books "Red History" and "History of the Teachings of His Holiness Yalong" contain the genealogical history of the Mongol ancestors, and they all claim that the material on which they are based is the "Debu Chiyan". However, according to the regulations of the Mongolian Yuan Dynasty, "Debu Chiyan is related to the secret prohibition, and cannot be written by outsiders", "Debu Chiyan is not a person who can be passed on by outsiders", and it is unlikely that the author of Tibetan history will be awarded "Debu Chiyan". Chen Dezhi speculated that it was most likely that the author had seen the "Mongolian abbreviation of the Red Face" from the Mongolian master in charge of the secret book. And because of the discrepancies in the life expectancy of Genghis Khan in the two books of the Red History and the History of the Teachings of His Holiness Yalong, some scholars speculate that the "Debu Chiyan" they refer to may not be the same version.
Until new historical sources emerge, the debate and speculation surrounding the relationship between these historical sources will continue. Here it is necessary to sort out a little on the basis of the predecessors.
The "Debu Chi Yan" should be a kind of original archival document that has not been systematically sorted out. The reference to "Debu Chiyan" in the Yuan people or in Tibetan historical texts does not necessarily refer to the original "Debu Chiyan", it may refer to the "Golden Book" or "Shilu". Bai Temurbagan contrasted the words in the Yuan Dynasty literature such as "National History Of The History of the Country", "The Family Name Carries the History of the Country", and pointed out that the "Debu Chiyan" has been continued, and the content is richer and more primitive. Regardless of the name or content, "Debu Chi Yan" may have undergone certain changes after entering the Yuan. Most of the contents of the "Secret History" should be directly born from the "Debu Chiyan", and only represent the systematic collation and framework of the document during the Wokoutai and Möngke Khan periods.
Both Persian and Chinese sources refer to the Golden Book. Rasht repeatedly mentioned the use of the Khan court secret book "Altan Tibtier" to compile the "Historical Collection", and the court secret file he saw, "The Golden Book", is likely to be written with gold powder juice, "in fact, it is the Mongolian translation of the 'Golden Book' issued by the Great Khan of the Yuan Dynasty to the kings of the various branches of the Golden Family, and in the case of the "Records of the Ancestors", it is its Mongolian excerpt translation." The original text of the Golden Book is not mongolian, nor is it a re-Mongolian translation of the Records of the Pro-Enlistment, but an abridged translation of the Records of the True Records.
The Shilu of the Taizu and Taizong dynasties only partially translated the contents of the "Debu Chiyan", and this translation of this verse is likely to be the "Qinzheng Record". The "Pro-Zhenglu" is the "abridgement" of the "Debu Chiyan", and as Wang Guowei said, the "Pro-Zhenglu" is based on the translation and compilation of the "Debu Chiyan". The excerpts and compilations of the "Records of the Pro-Zheng" may be necessary for the revision of the "Records of the True Records" after entering the Yuan.
Summarizing the above, it may be possible to sort out as follows: "Debu Chiyan" is the most original material, and "Pro Zhenglu" is an excerpt of "Debu Chiyan" or for the compilation of "Shilu"; "Golden Book" is a re-Mongolian translation of "Shilu", which has a high degree of overlap with the content of "Pro Zhenglu". The "Secret History" is directly born from the "Debu ChiYan", which is different from the above three documents. The same part of these basic historical materials should be derived from common historical sources; the different parts should be caused by the unique historical materials of each region or the historical characteristics of their respective cultural traditions. There is ample evidence that the Chronicle of Genghis Khan contains not only content from the Golden Book, but also oral sources and local information; the same is true of the Taizu Benji, which itself is mixed with multifaceted information.
Only on the basis of clarifying the relationship between the above basic historical materials and comparing their similarities and differences will the problems and significance be highlighted. The Taizu Benji records that Genghis Khan left a "last word" to extinguish the gold before his death, which is not recorded in other documents with the same historical status. This article takes the specific deeds of Genghis Khan before his death as the main clue, and analyzes the various doubts that exist in the "last words" of the extermination of gold, mainly involving three aspects: First, combing through the differences in the relevant records in the Eastern and Western literature, revealing the specific differences and reflecting on their existing problems. Secondly, it deeply analyzes the specific content and problems of the last two years of the Taizu Benji, and explores the source and generation logic of the last two years of the document. Third, on the basis of the above discussion, the maintenance of the old relationship between the steppe nomadic people and the agrarian settlement society of the Central Plains during the Genghis Khan period is explored, and the transformation of this relationship to the Wokoutai period.
A different documentary narrative of Genghis Khan's dying "last words"
According to the Taizu Benji, Taizu twenty-two years old Ding Hai (1227):
Autumn and July noon, not hesitant. He was ugly and collapsed in the palace of the old disciples of Sari Chuanha. Linbang said: "The Jin elite soldiers are in Tongguan, the south is based on the mountains, and the north is limited to the big river, and it is difficult to break through." If the false Tao is to Song, Song and Jin Shiqiu will be able to promise me, then I will send down my troops To Tang and Deng and directly pound the great beams. Jin Is anxious, and will be conscripted into Tongguan. However, tens of thousands of people, thousands of miles to help, people and horses are tired, although they can fight, they will be broken. "Words fall apart.
The political testament of Genghis Khan's directive to extinguish gold before his death is well known to scholars, and traditional views are mostly aimed at extolling the greatness of his strategy for destroying gold, and rarely discern the doubts about the existence of this record. Ayride wrote of the problems with this "last words": "The origin of this text is uncertain. Together, the Records of the Pro-Zheng and Rasht Chronicles bear witness to the contents of the Records of the Taizu, but they have little common text on the death of Genghis Khan, suggesting that the Records of the Ancestors followed the Mongol taboo and could not speak publicly about his death. In the absence of any record of the Records, the compilers of the Yuan History must have used a variety of sources. The most likely source is actually the Records of The Regent, which may have quoted Genghis Khan's plan in the context of Torre's suggestions to Wokoutai. ”
Early Mongol historical works with the same historical status do not deal with the "last words" of the extinction of gold when they recount Genghis Khan's last words on his deathbed. According to the "Secret History", Genghis Khan was concerned about the western Xia issue before his death, and after killing the lord at the end of the Western Xia, he issued a decree: "But when eating and drinking, it is necessary to mention that Tang Wuti was exhausted", "To the year of the pig (1227), Genghis collapsed." After the Tang Dynasty took the people, more with Lady Sui." The Records of the Pro-Zheng records: "In the spring of 1226, to the Western Xia. One year old to the city. It was sixty-five years old. Ding Hai, destroy his country to return. After the ascension of Emperor Taizu Shengwu, Emperor Taizong was the crown prince when Emperor Taishang was on the throne. The "Continuation of the General Commentary" also does not mention Genghis Khan's "last words" to extinguish gold.
What do Western texts say about Genghis Khan's specific deeds and "last words" before his death? The History of the Conquerors of the World contains:
After Genghis Khan returned to his old camp in the East from the Western countries, he went on a crusade against Tang Wu to fulfill his old wish. He swept away the evil deeds of the enemy in the land and conquered them all, at which point he suffered from an incurable disease caused by a bad climate. He summoned his sons Chagatai, Wokoutai, Wulu Heinayan, Kulejian, Shuchitai, and Erchang to see him... (Genghis Khan said) My opinion is: Wokoutai succeeded me to the throne... Genghis Khan's illness became more and more severe, because he could not remove him from where he was, and he... Died.
Genghis Khan's wish was to fight against the Western Xia, and before his death, he summoned his sons to meet in order to confirm Wokoutai as his heir.
The "Historical Collection" recounts in many places about genghis Khan's "last words", and two of the records are more representative. First, in the spring of the Year of the Dog (1226), "Genghis Khan suddenly took care of his own private affairs in the black area of Onghun-Dalan-Kudu, and he summoned his sons Wokoutai and Tuolei who were there at the time." He sat down with them, made a will to them, and made Wokoutai the successor to the Khan's throne, and then let them return to their respective territories, Ulus, and their homes. He himself headed for Nanjiasi. He came to a place on the border of Nanjiasi, Tang Wuti, and Jurchen." After Genghis Khan made a will to confirm Wokoutai as his heir, the leader went alone to attack the Southern Song Dynasty and came to the Liupanshan area. Second, in the Year of the Pig (1227), on the eve of the destruction of Western Xia, Genghis Khan knew that the limit was approaching, "so he wrote to the strangers: 'After I die, do not mourn for me, so that the enemy will not know that I am dead.'" When king Tang Wuti and the residents come out of the city at the designated time, you can eliminate them all at once! The content of the "last words" is that after death, the secret will not be mourned, and the capital of the Western Xia kingdom will be slaughtered.
What is particularly noteworthy about Genghis Khan's dying "last words" is The Book of The History of Nasser. Believed to have been written between the 1250s and 1260s, it largely maintained a neutral stance. The author, Shuzizani, is a historian of the Delhi Abacus dynasty, which had diplomatic ties to beego in central Asian territories and Hulagu in Iran. The book retains an important "anecdote". When Genghis Khan was finishing his western expedition, he received news that the kingdoms of Chin (Qin, Guide Song), Tamghāj (Tang Jiazi, referring to the Jin Kingdom) and Tang Wuti (referring to the Western Xia) rebelled, so he returned to the east to quell the rebellion. After Genghis Khan entered the Western Xia territory, the King of Western Xia cooperated with the Mongols on the advice of his courtiers, given that Genghis Khan was about to take revenge on the Altūn Khān of Tamghāj.) Genghis Khan accepted the Western Xia's peace demands, and the two sides formed an alliance. When the Mongol army crossed the Yellow River, Genghis Khan's people would object to its peace with the Western Xia: if the Mongol army attacked Jin, if it suffered defeat, the Western Xia would be afraid of the consequences, and at that time, it would be unable to return to its land safely. The wise move was to send the king of Western Xia to accompany the Mongol army, treat him with courtesy, and if he was not in danger, he could kill the king of Western Xia; in this way, he could relieve his worries and attack the Jin kingdom with all his might. Genghis Khan accepted this suggestion, but ordered that the King of Western Xia be arrested and executed. Realizing that he was about to be executed, the King of Western Xia hoped to convey to Genghis Khan the message that when you executed me, if the blood I shed was milky white, you would die three days after I died. Genghis Khan laughed when he heard this information, believing that the King of Western Xia was crazy, that the blood from the wounds of the executed could not be white and had never been seen; that the King of Western Xia should be executed immediately. The book goes on to narrate:
When the executioner cut off the head of the king of Western Xia with his sword, milky white blood flowed from the wound; he died with it. When the shocking news of the curse reached Genghis Khan, he immediately got up and went to the execution; when he saw that what had happened was so real, it struck him hard. Genghis Khan felt that his breath was running out. On the third day, he was heartbroken and he went to hell. Genghis Khan left his last request: "You must kill all the subjects of the King of Western Xia, male or female, high or low, young or old, and leave no one behind." "When Genghis Khan was dying, he had passed the throne of the monarch to Wokoutai. Wokoutai turned around and slaughtered all the people in the capital of the Western Xia king and all the people in his territory.
This anecdote is particularly noteworthy in two points: first, the so-called white blood theory, which is consistent with the Tibetan legend that the nobles shed white blood when they died unjustly; second, there is a certain degree of correlation between the death of Genghis Khan and the killing of the lord at the end of the Western Xia. This narrative of Genghis Khan's struggle with the Lord of the Late Western Xia at the last moment of his life is implicitly consistent with the main story narrated in the Secret History. According to the "Secret History", the king of Western Xia came to surrender and pay tribute, "Genghis stopped the ceremony outside the door, and during the ceremony, Genghis was disgusted." On the third day, he changed his name to Erhan and killed him." "Genghis has captured the people of Tang Wuti, killed his master, Bu'erhan, and destroyed his parents and descendants." Therefore, the sources of information about Mongolia in the Nasharian History and its unique historical value need to be paid attention to. In addition to the Naxier History and the Secret History, several important Mongolian literature and histories of the 17th century have similar records and may be introduced into discussion.
According to The Golden History of Mongolia by Lobsang Tenzin, at the end of the Western Xia Dynasty, the lord of the Western Xia Dynasty, Lost Du'er, fought with Genghis Khan and was caught by Genghis Khan, which states:
"Don't kill me, kill me, and you'll suffer yourself; if you don't kill me, your children and grandchildren will suffer." Lost Du'er suddenly said such a thing to Genghis Khan. Genghis Khan did not listen to him. Shoot with arrows, slash with a knife, but the knife and gun can't be penetrated. Lost Du'er suddenly said, "There are three folded skins under my feet, and there is a dagger hidden there, and it is only with that dagger that I can kill." When Genghis Khan took down his dagger and killed Lost Capital, he said, "If you kill me today, your children and grandchildren will be killed like me!......."
The book also records that Genghis Khan went straight to Liupan Mountain on this expedition, fell ill in Tulumogai (Lingzhou City), left a will on his deathbed, and after expressing the irresistible death and the need for future generations to unite people, he said: "Among the descendants, Kublai Khan is different, and you must obey his words." "After saying the admonition, I was buried in heaven.
Regarding the historical source of the "Mongolian Golden History", Yi Linzhen and Ulan pointed out that some kind of manuscript of the "Debu Chiyan" had been circulated for a long time in the Mongolian plateau, and although the manuscript itself can no longer be seen, a large number of transcripts can be seen in the "Mongolian Golden History". The book indirectly includes the deeds of Genghis Khan in the "Debu Chiyan", "the Mongolian "Secret History" in the hands of Luozang Tenzin is only part of the pre-268 section", which is equivalent to about 2/3 of the content of the "Secret History", and the "Secret History" based on the Ming and Qing Dynasties has only 282 sections, so only these two original manuscripts are known. As a historical work closely related to the "Secret History" of "Debu Chiyan" and "Secret History", the "Mongolian Golden History" does not mention Genghis Khan's "last words" to extinguish gold.
However, the narrative of the contest between Genghis Khan and the Lord of the Late Western Xia in the Golden History of the Mongols is similar to the Naxiel History, and they should have a common historical source. It probably belongs to the content of the "Debu Chiyan", or some kind of Mongolian oral history. As Yi Linzhen said, the Golden History of the Mongols only records the contents of the Secret History before verse 268, and verse 268 happens to be the content of Genghis Khan's execution of the emperor lost the capital at the end of the Western Xia Dynasty and his own death. It may be speculated that the Golden History of the Mongols retains the contents of the "Debu Chiyan" in addition to the "Secret History", and this record may be used as circumstantial evidence.
According to the "Mongolian Origins", Genghis Khan surrendered on his deathbed, hoping that Wokoutai and Tuolei would be sincerely accompanied. The book also records the story of the struggle between Genghis Khan and the Lord of the Late Western Xia, and the main narrative is more similar to the "History of Nassir": "Emperor Kuo said: 'If you execute me, it will be harmful to yourself; if you forgive [me], it will be harmful to your descendants.'" ’...... And he said, 'Now you are going to kill me, and if milk comes out of me, it will be harmful to yourself; if it shed blood, it will be harmful to your offspring.' ’...... When he cut off the neck of emperor [Emperor Kudo] with the mithari steel knife, milk flowed from his neck. According to the Outline of the Golden History of the Mongols, the situation recorded in the book at the time of Genghis Khan's death is consistent with the above-mentioned Mongolian history books, and his two sons Wokoutai and Tuolei were at his side at the time, and he left a will on his deathbed. The book records: "After the capture of the lost capital Kuhan, he said to the Lord, 'Do not kill me, but capture Venus, and [for you' to get rid of the ominous; to catch the comet, [for you] to destroy the famine.' If you are going to kill me, you will endanger your life, and if you don't kill, you will harm your children. ’”
Looking at the above documents, Genghis Khan executed the lord of the Western Xia Dynasty, and the latter's curse on Genghis Khan and his descendants, and the motif of this story continued from the 13th century to the 17th century. It is closely related to the death of Genghis Khan and should belong to the secret of the day, most likely in the "Debu Chi Yan". The Secret History does not mention the plot of the final contest between the Lord and Genghis Khan at the end of the Western Xia Dynasty and the curse of the former on the latter, because this was a bad omen for Genghis Khan and his descendants. The compilers of the Secret History (i.e., the descendants of the Golden Family) were reluctant to include it; even if it had appeared, in subsequent revisions, they would have deliberately concealed this specific plot. This is evidenced by the content reserved in verses 267 and 268 of the Occult History.
This "anecdote" preserved in the "Annals of Nassir" also provides two other important information: one is that Genghis Khan's last goal in the south was Jin, not the Western Xia or southern Song Dynasty; the other is that Genghis Khan's dying "last words" were to destroy the Western Xia and tuxia capitals. If compared with other historical materials, the problem is easy to highlight. The "Secret History" records that Genghis Khan's goal of going south this time was to take the Western Xia, and the "History of the Conquerors of the World" records that his goal was also to attack xia; the "History Collection" records the most chaotic, according to the above-mentioned, Genghis Khan's target was the Southern Song Dynasty, and the "last words" were to secretly not mourn and destroy the Xia Slaughter City. According to another record in the Collected Histories, in 1225, Genghis Khan sent an army to conquer Western Xia, and after defeating the Western Xia king Lost Capital, "I stopped paying attention to him." Genghis Khan walked past the city, occupied a number of other cities and regions, and went to begtai." It is known that Genghis Khan's goal of going south as recorded in the "Collected Histories" coexists in the three theories of Western Xia, Jin, and Southern Song.
In view of the differences and contradictions recorded in the above-mentioned Eastern and Western literature, it may be summed up from two levels: First, the other version of Genghis Khan's dying "last words" is to destroy Xia and slaughter Xiadu, and the records of Mongolian literature and history books in the 17th century confirm that the enemy that Genghis Khan was dealing with at the last moment was Western Xia. Second, the main goal of Genghis Khan's last expedition to the south should be to take western Xia, not Jin or Southern Song; at the moment when Western Xia was about to die, he led his troops to raid the Jin Kingdom, and finally advanced to the land of Liupan Mountain, with bingfeng pointing directly at Jin and Southern Song. From this, a key question arises: What is the purpose of Genghis Khan's attack on gold, and whether he entered the Liupanshan area to destroy jin or attack the Song, or has another hidden plot? Why does the Taizu Benji record that the "last words" left by Genghis Khan before his death are the destruction of gold?
<h2 toutiao-origin="h2">
II. Analysis of the problem of the "last words" of the extinction of gold contained in the "Yuan Shi Taizu Benji"
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As mentioned earlier, Genghis Khan's "last words" on the destruction of the Jin Dynasty are only found in the Taizu Benji, which may originate from the Records of the Yuan Dynasty, and for this reason it is necessary to parse this text according to the logic inherent in the tradition of Han history compilation. In other words, what are the characteristics of this document, which is unique to the Chinese system, in what context was it generated, and how did it enter this historical narrative? In order to comprehensively analyze and understand the generation of Genghis Khan's "last words" for destroying gold, I hereby quote all the chronicles of Genghis Khan's southern conquest of Xia and Jin until his death in the Taizu Benji from 21 to July 22:
In the spring of the twenty-first year of the twenty-first year, the emperor took the enemy of the western Xia Na (赤)[also] to drink XiangKun and not send protons, and cut himself down. In February, take black water and other cities. Summer, escape the heat in the Hun Weeping Mountain. Take Gansu, Su and other states. In autumn, take the counties of Xiliang Province, Such as Luoluo and Heluo, and then pass over Shatuo to jiudu of the Yellow River, and take Yingli and other counties. In September, Li Quan commanded Zhang Lin, and the king of the county took Sun Jin into an army to besiege All of Yidu. In the winter of November, Gengshen, the emperor attacked Lingzhou, and Xia sent the song to the public to come to the rescue. Bing Yin, Emperor Crossed the River to attack the Xia Division, and was defeated. Ding ugly, five stars gathered in the southwest. Stationed in Yanzhou River. In December, Lee descended. Zhang Rou was appointed as the marshal of qianhu and Baozhou. At the age of the emperor, The Crown Prince Wo Kuotai and chakhan's division besieged Jin Nanjing. Send Tang Qing to blame the old coin in gold.
In the twenty-second year of Ding Haichun, Emperor Liu's troops attacked the city of Xia Wangcheng and led his division across the river to attack Jishi Prefecture. In February, it broke lintao province. In March, the two prefectures of Broken Tao, He, and Xining were broken. Dispatch Chen Nayan to attack the capital and pull it out. In The summer of April, Emperor Cilongde, Badeshun and other prefectures, Deshun Jiedu made Aishen and Jinshi Ma Shoulder Dragon die. In May, Tang Qing and other envoys were sent. Leap month, summer escape Liupan Mountain. In June, Jin sent Yan Hezhou and Aotun Ahu to invite peace. The emperor said to the group of ministers: "Since the time of the five-star gathering in the winter, I have tried not to kill and plunder, and I have forgotten the zhaoye." Now it can be announced to Both Chinese and foreign people, so that other pedestrians will also know their intentions. "It's the month, the summer lord Li Xi descended." Xijiang, Qingshui County, Dici. Autumn july... Words fell apart.
These two chronicles clearly show that Genghis Khan's descent south was caused by the Western Xia, and after the destruction of the Summer, Shunshi turned to attacking Jin, and left a "last word" on his deathbed. There is nothing suspicious about the Southern Expedition to take Xia Dang, and it is also a fact to attack gold, but this does not mean that it is necessary to "destroy gold". We may first analyze the historical sources and compilation of these two chronicles, and then on this basis, we will focus on The Chinese historical materials, and then deeply analyze the specific goal of Genghis Khan's trip to the south, as well as the generation of the so-called "extinguishing gold" narrative logic.
First of all, what is particularly remarkable in these two chronicles is the twice mention of the "five-star gathering", a very politically implicit discourse. In the astronomical astrological tradition of the Middle Ages, the "Five-Star Gathering" was a sign of great chaos in the world and the Revolution of the Yi Dynasty. How could such political discourse come out of the mouth of Genghis Khan, the Mongol ruler who was not familiar with this? This very typical Han Chinese political and cultural tradition must have its origins here.
Searching through the histories, the "History of Jin" is impressively contained almost the same information. In November of the third year of The Great Year (1226), "癸酉, five stars and found in the southwest". Although the dates are different, the year and month are the same. Considering the source of the History of Jin, it should be the historical material of the late Jin Dynasty. At the beginning of the Yuan Dynasty, Wang Yan once delivered the "Outline of the History of Jin" to Wang Yun and said to him: "Taishi Zhang Zhongshun, the changes in the Jin generation are recorded. In this regard, the public is not old, but it is urgent to settle, and it is also a difficult thing to catch people by in the zhishu. "Zhang Zhongshun, whose real name is centered, the character is zhengzhi, and the last jin is appointed to the si tiantai point." The "Astronomical Chronicle" part of Wang Yan's "General Outline of the History of Jin", or asked Zhang Zhongshun for historical materials on the heavenly changes in the Jin Dynasty, when the "History of Jin" was revised at the end of the Yuan Dynasty, the "astronomical" part may be based on Zhang Zhongshun's records. The "History of Jin" has a saying: "In the three years of the imperial dynasty' central unification, the Hanlin scholar undertook the decree that Wang Yan had the ambition to write, and that it was impossible to obtain things from Da'an and Chongqing, and to collect the edicts at that time... Si Tianti pointed out that Zhang Zhengzhi wrote sixteen articles of disaster... and eclipses, star changes, earthquakes, atmosphere, do not contradict each other. From this, it can be seen that Zhang Zhongshun may be closely related to the writings and writings of star changes and catastrophes in the "History of Jin". The content of the "Jin Shi Astronomical Chronicle" should come from the records of the contemporaries at the end of the Jin Dynasty, and the record of the sign of "five-star gathering" may not be unrelated to the Zhang family.
The same record of the "Five-Star Gathering" in the "Jin Shi Astronomical Chronicle" and the "Taizu Benji" must have a relationship between the before and after. At the beginning of the Yuan Dynasty, Wang Yun once said: "Since the fushimi state established the National History Institute in the second year of the central unification, the scholar Anzang has received his visit, and it has been several years, and he has gained very little. Covered with the emperor of Genghis, until the previous emperor, with the divine force to flatten the nations, the intermediate deeds can not be destroyed. Recently, I have heard that the National History Institute has selected the deeds of Zhaozuo in the "Records of the Dead Gold", is it not worried about forgetting? But when there are still people who have been recruited, they will be rich if they ask for a visit. Wang Yun's so-called "Death Gold "Records of the Dead Gold" can be particularly noted. The revision of the "History of Jin" is closely related to Zhang Rou and Wang Hu, "when Zhang Rou returned to Jin Shi before him, Wang Hu compiled jin shi after him." The Jin Shilu was obtained by Zhang Rou in the second year of the Central Unification (1261), and he "dedicated the Jin Shilu to the dynasties"; in July of the same year, Wang Hu "asked to repair the History of Liao and Jin", and later "please extend the visit to the Taizu Deeds Fu Shi Museum", and in the first year of the Yuan Dynasty (1264), he went to Chen again, "It is advisable to set up the actual record of the Bureau, with the repair of the Liao and Jin Ershi". Wang Was the central figure in the early Yuan Dynasty who promoted the compilation of the Liao and Jin histories, as well as the Records of the Yuan Dynasty (the Yuan Records discussed in this article mainly refer to the Records of the Five Dynasties) in the Yuan Dynasty. He was extremely attentive to the compilation of the "History of Jin", was familiar with the contents of the "Golden Records", and selected many deeds and records of natural changes and disasters from his old masters to prepare materials for the compilation. If there is any overlap between the Jin Shilu and the Yuan Dynasty Shilu, the certain connecting role played by Wang Hu in it should be a very obvious fact.
Although jin has not had a "record" since Emperor Xuanzong, many of the contents of Wang Hu's own writings later entered the "Jin Shi Benji". For example, the "Testament of Runan" records that Emperor Aizong of Jin sent Ah Hu to borrow grain from Song, which later appeared in the Chronicle of Emperor Aizong of Jin, which contains a sentence in which the former reads: "The enemy destroys the country for forty, and in Xia, the death of Xia is to me, and my death is to Song"; the latter is written: "The great Yuan destroyed the country forty, and the Western Xia, the summer death is to me, and my death will reach the Song." In the "Treatise on Praise" in the Taizu Benji, it is said: "The emperor has a deep and rough idea, and he uses soldiers to enter the gods, so he can destroy the country for forty years and then pacify the Western Xia." It may be seen here that the late Jin dynasty documents entered the "History of Jin", and later absorbed into the "Records of the Yuan Dynasty" for the Yuan Dynasty History Institute, and finally embodied in the "Taizu Benji".
The record of the sign of "Five Star Gathering" should be derived from the Jin Dynasty literature, and later entered the "History of Jin", and then raided by the "Records of the Yuan Dynasty". At the end of the Yuan Dynasty, when compiling the three histories of song, Liao, and Jin, it was said: "The three kingdoms have written things related to this dynasty. This account reminds us that it is not only a review of the history of the dynasty involved in the writing of history, but should also include a compilation of historical materials related to the Three Kingdoms and the Yuan.
Why did Genghis Khan say the phenomenon of "five-star gathering"? This may be related to Yerushalayim. The "Biography of Yelü Chucai" calls it "a book of Bo Jiqun, bypassing astronomy, geography, legal calendar, arithmetic numbers, and the theories of the interpretation of the elderly and the doctor"; the Shinto Tablet also calls it "the study of the work of the qia, all the ephemeris, medical fortunes, miscellaneous calculations, internal arithmetic, musical rhythms, Confucian interpretations, and foreign books, all of which are incomprehensible." It is said that the five stars of the Western Regions Calendar are secretly in China, but they are composed of the "Ma Da Calendar", and the name of the Uighur Calendar is also covered." In 1222, Yelü Chucai's "Chronicle of the Entry into the Western Expedition to Gengwu" said: "The middle age is in Gengwu, the Heavenly Revelation is sincere, the Determination to Conquer the South, the Spring of Xin Wei, the Heavenly Soldiers To the South, not five years and the world is slightly determined, this Heavenly Gift is also beyond the reach of manpower." Therefore, Shangyuan Geng noon tianzheng november nong Shuo, night half winter solstice, shi jia zi zheng, sun and moon combination, five stars and pearls, the same will be vain five degrees, in response to the order of my emperor's majesty the fu also. After this table, Yelü Chucai was cut into the "YuanShi Astronomical Chronicle", the so-called "five-star joint pearl", which means "five-star gathering", in response to Taizu's order. This should come from the hand of Jeroboam. In 1226, Genghis Khan "attacked Lingzhou"; in the winter of the same year, in November, "Lingwuxia." The generals will plunder their children's treasures, and the public will take a few books and two camels of rhubarb." When Genghis Khan said the sign of "five-star gathering", Yelü Chucai accompanied him. The horns appear, the elephant of evil killing, stop the conquest; the five stars gather, the sign of easy generation, do not kill and plunder. This is a typical tradition of thinking in Han Chinese settled societies.
The previous speculation seems to be contradictory, saying that the "five-star gathering" comes from the material at the end of the golden age, and that it is related to the Yelü Chu material, how should this be explained? This is mainly because the late Jin Dynasty has a relatively complete record of the natural changes and anomalies of the current era, and the documentary evidence is very sufficient; from the time of Genghis Khan to the death of jin, there will be no systematic record of natural changes in Mongting, and there is no direct evidence that Yelü Chucai himself is related to the phenomenon of "five-star gathering" in 1226. Therefore, the previous inferences are not contradictory. When the Yuan Dynasty compiled the Records of Taizu and Emperor Taizong, the materials of natural changes and disasters recorded by the Jin people would surely enter the vision of the Yuan people. The reason why the "Jin Shi Astronomical Chronicle" and the "Taizu Benji" have the same "five-star gathering" celestial phenomenon must be caused by the before and after attacks. It is worth mentioning that Yelü Chucai and Zhang Zhongshun had a friendship, and Yelü Chucai said: "To the late Zhang Zhengzhi's worldly office of Xihe, through the study of the Hundred Schools of History, especially long in the three styles, and to participate in the business and twenty years." The spring of the decanter, both ke bi liang, the canal into the chao, the description of the change, but the voice is heard. "Two people who are familiar with the astronomical calendar gathered together, and although the details of the exchange are not known today, it is completely conceivable if it involves topics such as natural changes and disasters.
If you compare the "five stars gathered in the southwest" recorded in the Taizu Benji with the "five stars and found in the southwest" recorded in the "Jin Shi Astronomical Chronicle", from jin's point of view, the southwest of Jin is the western xia, and the western xia is facing the disaster of extinction at this time. If this is placed in the position of Genghis Khan, according to the Mongol position customs, "southwest" is due south, and mongolia is directly south of the Golden Kingdom, which seems to make sense. However, from the source of the historical data itself, the author tends to accept that this is the astronomical record of the Jin Dynasty. The reason why it is attached to the position and viewpoint of Genghis Khan to explain all this is that there is a suspicion of "creation" in later generations, one of which is one. Second, it would not be appropriate to predict the death of Jin with the celestial phenomenon of the "Five Stars Gathering"; even if it were to be interpreted, it should have been deliberately created by the warlocks around Genghis Khan (such as Yelü Chucai). Understanding the "Five-Star Gathering" from the overall narrative logic of these two chronicles, it is easy for historians to interpret this as the imminent death of Jin Zuo and the replacement of Mongolia. Tu Ji had made this understanding, but perhaps he considered that the orientation was not right, and Jin was located in the southeast of Mongolia, so he changed the history to "five stars gathered in the southeast".
The Taizu Benji began with a clear chronology in the year of Nongshu (1202), and since the "First Year Bing Yin (1206)", it has been the style of Han Chinese history in the Central Plains. Anyone who is slightly familiar with the thinking logic of the official revision history books of the Central Plains and Han Dynasty should be cautious about the meaning contained in their narratives. For example, according to the "Jin Shi Astronomical Chronicle", in the first month of the third year of Tianxing (1234), "He was unitary, the sun was red and lightless, and the rain and blood between Beijing and Suo were more than ten miles." On that day, Cai Cheng fell, and Jin died"; Moreover, due to the lack of historical materials during the reign of King Weishao of Jin, a large number of records such as astronomy and disasters were filled in the "Benji", which was particularly strange. If we understand the major historical events that occurred that day, and understand them in terms of the thinking consciousness or concepts of the people at that time, we can know why people at that time should narrate them in this way.
On the basis of clarifying that the "Five Star Gathering" contained in the Taizu Benji originated from the Jin Dynasty material, we may be able to give a little answer to the textual sources of the specific content of the last two years of the events. The most eye-catching of these are the records related to the history of Mengjin, most of which can be found in the "History of Jin" or the Jin Dynasty materials. Perhaps to give another example, Qian Daxin once criticized the record that "Xia April, Di Ci Longde, Badeshun and other states, Deshun Jiedu made Aishen and Jinshi Ma Shoulder Dragon die": "These two people are loyal subjects of Jin, the "History of Jin" has been listed in the "Biography of Loyalty", yu Yuanjia He and more evil books! And Jin Chen died in the Yuan, and not only these two people. Historians are ignorant of the example of limitation, so they have this mistake. From the usual thinking of the history compilation style, Qian Daxin was keenly aware that the cut here was very inappropriate, and it can be seen that its historical source is also very clear, that is, it comes from the historical materials of the Jin Dynasty. Looking back at the record of Genghis Khan's "last words" on the deathbed, it should also be cut from elsewhere, most likely from the historical materials of the Jin Dynasty.
Secondly, was the specific strategy of Genghis Khan's "last words" to fake the Song Dynasty and destroy gold a unique strategic concept on that day, or was it just a well-known common sense? If it is the latter, it is doubtful.
According to the Biography of Emperor Ruizong of Yuanshi, Emperor Taizong was 1231:
Emperor Taizong also returned Guanshan, the prince of the assembly, and said: "Those who consume the country are really enemies." Now that Jin jin has not been killed, we are also enemies. Zhu Junning has no plan? Tuo Lei entered the book: "The minister has foolish plans, and it is not heard of." "Taizong Ping left and right, eager to ask, its words are secret, people do not know." Feng Xiang was under the command, and there was a descendant Li Changguo, who said: "The lord of gold has moved to The Yellow River and the danger of Tongguan." If you go out of Baoji and enter Hanzhong, you can reach Tang and Deng in less than a month. The Golden Man heard it, and it was better to say that I was following the heavens. "Dragging thunder, words to Emperor Taizong." Emperor Taizong was overjoyed, and said to the ministers of the kings: "Former Taizu tasted the ambition to do this, and now Tuolei can say it, and zhen Saiyin is also." ”
The strategy of destroying the gold in the false Song Realm was finally completed by Tuolei, after which Emperor Taizong rendezvoused with Tuolei:
(Taizong) Gu said to Tuo Lei: "Wei Ru, you can't do this. The princes entered the realm: "It is as if it were a holy word, but the merits of the thunderbolt are written in the society." Guy also referred to his destiny Yun'er. Tuo Lei calmly said to him: "The merits of the subjects, the power of this heaven, and the blessings of the emperor." "He who hears it obeys him.
The Biography of Ruizong focuses on depicting Tuolei's humility and highlighting his merits in destroying gold. Placing the strategy of extinguishing gold in the mouth of Li Changguo, although he borrowed the mouth of Wo Kuotai to add the phrase "Former Taizu tasted this move with ambition", this is really inconsistent with the record of the Taizu Benji. Li Changguo, also known as Li Bangrui, "a lover of learning and reading through righteousness", I am afraid that he is also a warlock. After he was attached to Mongolia, he sent an envoy to the Southern Song Dynasty as a Mongol envoy in 1230, "but returned as agreed". "Jia Wu (1234), from the kings out of the slight Henan, where the history of Hebei, Shaanxi Prefecture and county more than forty cities, drawing to advance." Li Changguo had close ties with the Mongol ruling class. Tu Ji once commented on Li Changguo's strategy of destroying gold: "Li Changguo's strategy of using his belly was successful in dragging thunder, and he also used it to help The Khan cross the river with his song. Otherwise, why did Zhuge Liang not allow Wei Yan to leave Hanzhong with tens of thousands of people? Tu sent this statement to be fair. The power of the thunderbolt is not false, but the "aid of Wokoutai is appropriate" is equally important and cannot be ignored.
The Biography of Emperor Ruizong only records his three-year history of going south to destroy Jin, and the record of the "History Collection of Tuolei Khan" is also quite brief, only adding a brief description of Tuolei's follow-up to Genghis Khan's western expedition and his wife and children. The Biography of Emperor Ruizong was written by Hu Han, "(Hu) was instructed to revise the History of the Yuan, and entered the bureau to write the biographies of Emperor Yingzong, Emperor Ruizong, and Worship of Emperor Xiang" (陳). Chen Gaohua pointed out that his statement was inaccurate, "it should be based on the "Records of the True Record" to repair the Biography of Emperor Yingzong and the Biography of Emperor Ruizong, and to write a biography of Worship and Residence." According to common sense, the "Biography of Ruizong" must be derived from the "Records of Ruizong", why does the former only involve the practice of destroying gold for three years, and not the rest? Wang Shenrong once pointed out that 90% of the contents recorded in the Taizong Benji are related to the Central Plains, while the major military events of the expedition to the Western Regions are only mentioned in four places and less than 100 words, "of course, this is quasi-and-infallible calligraphy that caters to the intention of the ancestors to enter China to implement Sinicization"; "In the "Biography of Emperor Ruizong", Tuolei is everywhere shown as a model for loyal servants and filial piety, and Shizu's hint of 'rare ease' to this legend is intended to make Tuolei's image as high as possible." As for the Dingzong Benji, "Dingzong was despised by his ancestors, and it is conceivable how simple his "Records" were written." Therefore, from the perspective of historical calligraphy, the narrative of the Biography of Ruizong is not entirely credible.
According to the "Black Tartar Chronicle" article "Its Cruelty to the Kingdoms", Xu Ting mentioned Wang Huan's words in this article:
A certain direction followed Genghis to attack Western Xia... After a certain time, he accompanied Genghis to attack the Fengxiang Mansion of jinguo, and the city was destroyed, and Chengjisi died. The lord of the Wu Cave was mournful, and Yun said: "The Jin Kingdom is firmly guarding tongguan and the Yellow River, and the pawns are not broken, I think that Fengxiang passes through Xichuan, and Xichuan to the south, there will be a road to the Yellow River." Later, he went from Nishikawa to Jin and Fang, out of the floating light, and built the Yellow River, and destroyed the Jin Kingdom.
The Black Tartar Chronicle was written in the 1230s, when Xu Ting visited the north after the death of Jin Xin, when Mongolia was in the period of rule of Wokoutai, and the record quoted Wang Huan as saying that the strategy of destroying jin was tied to Wokoutaikou, which was also in line with the background of the day.
The Mongolian strategy of exterminating gold is not only found in Genghis Khan's "last words", but also placed in the mouths of Li Changguo, Wo Kuotai and others, and these different records also prompt us to ask where the historical data of Genghis Khan's "last words" of exterminating gold originated? The Taizu Benji is derived from the Records of the Five Dynasties, and the historical materials of the former four Khans of Mongolia in the Continuation of the General Jian are also believed to be derived from the Records of the Five Dynasties, but the latter did not record the "last words" of Taizu's extinction of Jin. Ai Junde speculates that Genghis Khan's "last words" originated from the Records of Emperor Ruizong, and if this is understood, the claim that such records are in the Records of the Yuan Dynasty system may be true. So, where does the historical source of the Records of the Yuan Dynasty come from? As mentioned above, there are many interchanges in the historical records related to the Mongolian Yuan and the Jin and Song Dynasties, and the "last words" may come from the historical materials of the Jin or Southern Song Dynasty, and the possibility of coming from the Jin should be greater.
On the other hand, as far as the specific content of the strategy should be destroyed, during the Mengjin confrontation period, or even earlier in the Song-Jin confrontation period, the specific channels indicated by the strategy were actually just a well-known common sense.
According to the Biography of Jin Shi And Yan Heda, "Xuanhui made Otun Ahu envoy to the north, and the minister of the north and the central government had instructions on the map of public opinion: 'Shangzhou has come here to make the Chinese army and horses? He also pointed to Xingyuanyun: "If I don't go from Shangzhou, then take Xingyuan Road and enter the Ru boundary." Ah Hu played back, and Xuanzong was very worried. Emperor Aizong took the throne, and the courtiers suggested that they could repay the mourning because of the mourning of the country, and they should be accompanied by relics, because they explained with them, and they would withdraw their border preparations and jointly guard the danger of military rest. "During the time of Emperor Xuanzong of Jin, the Mongols already knew the way to attack Jin by taking the Hanzhong Road; at the beginning of Emperor Aizong's reign, Jin was planning to cooperate with the Song dynasty to defend Wuxiu Pass to deal with the Mongols going south. Both Meng Jin realized that Xingyuan Road was the focus of defense at that time, which was common sense thinking. Of course, this account does not mean that the Mongols wanted to destroy the Jin Dynasty very early, which at the time may have been just a threat.
The Mongols' desire to take the "Hanzhong Road" to attack Jin in the south was a military common sense at that time. Relevant historical records are visible in the present. The "Biography of Jin Shi Shu Jia Tu Lu Grey" contains:
In the seventh year (1230) of (Zhengda), the Dayuan army attacked Languan and retreated to Baducang. Everyone congratulated the court, thinking that nothing was wrong. Delu Gray said alone: "Tongguan is dangerous, and the soldiers are fully used." However, the south of Shang and Luo was bordered by the Song Realm, the mountains were repeated, the Song people did not know how to defend, and the country could not exceed the Song Realm. If the soldiers enter Xingyuan from scattered passes, descend jin and fang, bypass Xiang and Han, and enter Deng Yi in the north, then the big thing will be over. It is advisable to relieve the resentment with the Song people, and to supplement the car, and the lips are cold, and he will see it. ”
The Biography of Jin Shi Du Shi Sheng contains:
In the middle of the Zhengda, the Dayuan soldiers attacked Tongguan, refused to defend it very strongly, and all the people congratulated each other, and Shi Sheng said: "The soldiers are all in the Qin and Gong, if the false road is in the Song, out of the Xiang, Han into the Wan, Ye, the iron horse long drive like wind and rain, there is no mountain and river for it, the earth collapse is also the momentum." "In a few moments, the Great Yuan Bingguo from Rao Fengguan to Xiangyang out of Nanyang, the Jin people were defeated at the Three Peaks Mountain, and the Fenjing was not defended, all as Shi Sheng expected
According to the "New Biography of Jin Shi Hu De", Hu Dexin lived in Nanyang, often traveled between Wan and Ye, and in the summer of the seventh year of Zhengda (1230), he met Wang Xuan in the village of Ye County, and hu Dexin and Wang Xuan had a dialogue about the situation of the Mongol attack on Gold on that day:
(Hu Dexin) Secret Saying (Wang Xuan) said: "Since last year, in the middle of Xingwan and Ye Dao, I have seen that there are ten people who come and go, and eight or nine have death qi. This spring, between Chen and Xu, I saw that there were also too many people who were dead. If my eyes are available, current events are known. Hyun-hyun asked if the fulfillment was delayed, "But in the years, so-and-so will not escape this doom, please Mi Zhizhi." "Next year, the Great Yuan soldiers will enter from Jin and Fang, take the cliff beach to cross the Han, and the Lu House Xiao Ran, Hu Yi's family and difficulties, and his essence is like this.
Hu Dexin is a trickster on the one side, and in his speech, he has broken the Mongolian gold-breaking plot. The so-called "Wanye Road" is to enter the "Wanye Road" from Xiangyang, Dengzhou, Nanyang and north to Ye County. This route is the road of Mongolia from Hanzhong Road to the south, and then take the road of Xiang and Deng Quejin, when people called "northern soldiers attacked Jing and Xiang from Hanzhong Road".
Tu Ji noticed the issue of Genghis Khan's strategy to destroy the Gold in the Taizu Benji. He believes that the Mongolian strategy of taking the Hanzhong Road recorded in the Biography of Jin Shi and The Complete Yan Heda "although it is not a matter of taking care of the fate of the great gradually, it must be a plan discussed by the monarchs and courtiers in recent days." Teshichen credits Genghis alone for his secret plot. And in December of that year, the Mongol soldiers entered Shangzhou, which was in line with the saying that 'Shangzhou came here to this warrior and horse geometry', which was the first strategy. By the time of Emperor Taizong, Tuolei implemented the second strategy." As for the record in the "Black Tartar Chronicle", "According to this statement, the southwest out of the Baoji Road, back to the plot of Fenjing, it seems to be out of Taizong, not out of Taizu." According to the "Biography of Heda" and Xu Tingzhi, this is a matter of Ji Si Mo Nian, and he is familiar with the strategies of the sons and ministers, and there is no need for a single person's secret plot." Tu Ji mixed all the sayings together, or could prepare one.
As early as the confrontation between Song and Jin, Hanzhong Dao was well known to both sides. Ni Pu's "Book of Emperor Gaozong", written at the beginning of the Southern Song Dynasty, said: "May Your Majesty ... Let the Shu Zhulu recruit heroic wisdom and potentially make progress... According to Fengxiang, the zhengbing went out of the Fengzhou Pass, and according to Fengxiang to recruit Qin Longqi soldiers, from Xingyuan out of the Xie Valley, from Yangzhou out of the Luo Valley, all of which were not profitable for seven hundred miles, into Chang'an to Xiangtong Pass. And out of the Jingxiang division, pounding Hongnong Heluo thought that it was a voice of support. If this is the case, the Central Plains can be restored day by day. This subject destroyed Jin Zhi?, so he was especially proud of the Shu soldiers "Yun Yun." According to the "Biography of Jin Shi Bai Sa", in the third year of Xingding (1219), Bai Sa said: "The subject entered the Song Realm, slightly hechi, Xia Fengzhou, broke Xingyuan, and returned to Yangzhou." It is known that the passage of "Hanzhong Road" has long been well known to both the Song and Jin. The Taizu Benji highlights a common sense in Genghis Khan's "last words", which is not without paradox.
As for how the specific information of the road was known to the Mongols, it may have come from the Descendants of the Jin Dynasty or the Southern Song Dynasty. In the sixteenth year of Taizu (1221) and the eighteenth year (1223), Gou Mengyu of the Southern Song Dynasty sent two missions to Mongolia and was received by Genghis Khan. Mongolia's access to this information is not difficult to infer. This is also in line with the above-mentioned account of the information known to Mongolia at the time of Emperor Xuanzong of Jin. According to Zheng Sixiao's "Brief Narrative of the History of the Heart and Great Righteousness":
When Yan Shouxu was finished, the Tartars sent envoys to our dynasty, and the false road Huaidong went to Henan to attack Jin, and I did not answer, and the Ta nai used force to destroy the Western Xia first. It is from Shu from Jin, Yang out of Xiang, Han, into Tang, Deng. Thee did not really die in Gongzhou, the Tartar is the main belt of the Wu Cave Belt, and the restoration is dominated by the Theo Wu True Old Road, breaking the West and the Peace, committing xingyuan, pounding Henan, and attacking Tongguan.
The so-called "Themu True Path" should refer to the passage referred to in Genghis Khan's "last words". In the Song and Yuan dynasties, the so-called Genghis Khan's strategy of extinguishing gold may have been circulated.
Third, when Genghis Khan was about to destroy Xia, he attacked Jin at the same time and advanced to the land of Liupan Mountain. Before his death, Genghis Khan left a "last word" to extinguish gold, which is easily understood as "extinguishing gold" is his inherent strategic goal. How to understand the series of narratives that are mixed in these two years of events, such as the extinction of summer, the attack on gold, and eventually the "extinguishing of gold", is the logic behind understanding the text.
According to the Taizu Benji, Genghis Khan went south this time because of the Western Xia", "taking enemies" and "not sending protons". According to the tradition of steppe nomads marching, the left, center, and right wings usually attack the target, and the main force is usually directed at the main target. Genghis Khan was the main force of his own leadership. According to the "Secret History", Genghis Khan "set off from the snowy mountains, passed through the wula child city, but came to attack the city of Lingzhou", and the Taizu Benji recorded that Genghis Khan went south from the black water city. Wang Yong believes that the latter record is more credible, the former "is to make a previous campaign to attack Xia Zhang Guan Li Dai as the final 'anti-Xia' war", which is very true. Genghis Khan's specific route to extinguish the summer this time is quite controversial. The author does not intend to explore the specific route of Genghis Khan's destruction of summer, but intends to combine the story of Mongolia's destruction of summer and the attack on gold to investigate the intention of Mongolia to attack gold.
To discuss the general direction of the main army led by Genghis Khan to attack Western Xia, the two men of Chakhan and Yelü Chucai were particularly important. Chakhan is a thousand households before the emperor and should walk with Genghis Khan. According to the "Biography of Chakhan", Chahan successively "broke Suzhou Prefecture", "sub-Ganzhou", and "attacked Lingzhou", which is consistent with the place where Genghis Khan personally visited as recorded in the Taizu Benji; after that, "after the sixth plate, the Lord xia insisted on Zhongxing, and the emperor sent Chahan into the city to give misfortune." The parties will surrender, the emperor will collapse, the generals will capture the Lord of Xia and kill him, the reconsideration of Tu Zhongxing, and the Chahan Force will stop it." Yelü Chucai accompanied Genghis Khan, and the Biography of Yelü Chucai and his poems show that the places he visited in 1226 and 1227 included Lingwu, Suzhou, and Juyan. In addition, Genghis Khan also ordered kudu Timur and Xili Tobu to summon Shazhou. If the above points are linked together, it can be seen that the main army led by Genghis Khan should attack Western Xia from west to east along the Hexi Corridor. According to the Literature of the Song and Yuan Dynasties, "the Great Yuan Soldiers destroyed the Western Xia from the Uighurs" and "the large army attacked the Western Xia from the Uighurs, and the Western Xia kingdom died", which is based on the direction of the attack.
Another large army was led by Subutai. The "Biography of Subutai" says: "The emperor wants to conquer Hexi... Fast and not playing, willing to march from the west. The emperor's life is the moraine of the past. He captured the departments of Sariwut (Le) and Chi Min, as well as the prefectures of Deshun, Zhenrong, Lan, Hui, Tao, and He, and received 5,000 horses and sacrifices to the dynasty. Ding Hai, Wen Taizu Collapse, Nai Hui. The locations involved in this account can be divided into two sections, and the area and direction of the march indicated by the "Sariywut (Le) [Qin] and Chimin and other departments" should be from the south of the Qilian Mountains from west to east to attack Western Xia, which is consistent with Genghis Khan's eastward advance from the Hexi Corridor, but the two do not intersect, and should each lead a large army; the "Deshun, Zhenrong, Lan, Hui, Tao, and Hezhou" lands show that Subutai has entered the Golden Realm.
After coming from the west to the east, the Mongol army attacked south of Xingqing Province, where the capital of Western Xia was located, and near Liupan Mountain in Jin. According to the "Biography of Zhu Xuan", "Ding Hai, from Zheng ji shi prefecture, first ascended, pulled out the city. Siege of river state, beheaded forty levels. Break Lintao, attack Deshun, and behead more than 100 levels. Attack Gongchang and garrison Qinzhou. These series of sites are located in the territory of Jin, and according to the Taizu Benji and other records, they are the places where Genghis Khan attacked the Jin Kingdom.
In May of 1227, Genghis Khan "took refuge in Liupan Mountain" and died here. The situation at Liupan Mountain is important, and it can attack both Jin and Song. Genghis Khan went to the land of Liupan Mountain, or spent the summer recuperating. The History of Jin clearly states that in the spring of 1227, "the soldiers came to the west to take Deshun as the place to sit in the summer." The record quoted above, "Deshun Jiedushi made Aishen and Jinshi Ma Shoulder Dragon die", actually involves a major issue, that is, Genghis Khan entered Lund and captured Deshun Prefecture.
In addition to the above two armies, there should also be Mongol troops attacking Jin in the east, and their goal should be to respond to the Western Road Mongol army to attack Western Xia. According to the Taizu Benji, in 1226, "the Emperor Wokoutai and the division of Chahan besieged Jin Nanjing". This is very reminiscent of genghis Khan when he attacked Western Xia, the East Road sent another Wokoutai to lead the first route army to attack Jin. Tu Ji questioned this: "Examining Chinese and Western historical books, there is absolutely no supporting evidence. "Thinking about it repeatedly, because of the fact that the early Ming Dynasty ShiChen took the second year of emperor Taizong's dynasty and the second year of the Emperor's reign, he was mistakenly compiled here." According to the "Taizong Benji" and "Biography of Cha khan", there is no mention of Wo Kuo and Cha Khan's siege of Jin Nanjing. The Biography of Chakhan says: "Emperor Taizong ascended the throne from Henan. "The siege of Nanjing by Wokoutai and Chahan was indeed the time when Wokoutai destroyed the Gold, not during the time of Genghis Khan. According to another historical record, Ding Hai was old, "the army went to Qingyang, and it was worthy of the Great Army of the Heavenly Dynasty, and it was useless to kill them, so he led the people to surrender." It is known to the Emperor Fujun and recommended it to the ancestors, Emperor Genghis." Emperor Bo was wo kuotai, and he then led an army to attack Fengxiang, Qingyang and other road capitals. These roads are located in Jin, in the area of Daliupanshan. Judging from the region, the leaders of Wokoutai and Genghis Khan are approaching, and whether they lead a large army alone does not dare to make a decision.
The Mongol army on the Eastern Road was most likely led by Polo, a descendant of MuhuaLi. After Mu Huali's death, Bo Lu attacked his post, "Taizu was in the Western Regions, and the Lord of the Xia Kingdom, Li Wangyin, married foreign aid, prepared a different map, and secretly commanded Bo Lu to beg for it." Jiashen (1224) in the autumn of September, attacked Yinzhou, Kezhi". After that, Polo did not attack Xia with Genghis Khan. During the years of Chengshu and Dinghai, Bolu and Muhua Li's younger brother took sun through the Shandong region and pacified the area. The purpose of the Mongol army on this road in Shandong should be to attack Xia, so as not to unite The Jin and Xia.
The joint attacks of the Mongol armies mentioned above were in line with their consistent offensive strategies and traditions. The main line of events in the last two years of the Taizu Benji is to destroy Xia and attack Gold, and the main target of the Mongol army is Western Xia, which involves Lintao Road, Fengxiang Road and Qingyuan Road, all of which are located in the Liupanshan area. Whether it is Genghis Khan, Subutai, or Wokoutai, they all ended up operating around Liupan Mountain, largely to ensure the safety of the "Summer Sitting". The location of this place was special, which could deter both the Jin and Southern Song Dynasties, but the Great Khan was close to the Jin and Song fronts, and the Mongols were also worried about their own safety, and the strength of the Jin State at that time should not be underestimated.
From the Song and Yuan dynasties to the present, there is a common theory that the ultimate purpose of the Mongol destruction of Western Xia was to destroy gold, which has been widely accepted by contemporary scholars and has become a popular view. The "History of hearts" said: "After the completion of Yan Shouxuli, the Tartar sent envoys to my dynasty, and the false Road Huaidong went to Henan to attack Jin, and I did not answer, and the Ta Nai forced to destroy the Western Xia first." It is from Shu from Jin, Yang out of Xiang, Han, into Tang, Deng. According to the Chronicle of the Great Golden State, in the first month of the seventh year of Zhengda (1230), "the army could not cross the river, and it was impossible to enter the customs, so it passed through the Southern Song Dynasty from Shandong, and wanted to fake Huaidong to move toward Henan, and the Southern Song Dynasty did not report it, and the army was forced to the Western Xia, and for several years, it was destroyed." The so-called "destroy the Western Xia first with force" and then withdraw gold is probably not convincing. It is a typical "hindsight".
Synthesizing the above three aspects of problem analysis, we can finally discuss the problems and generation logic of the last two years of the Taizu Benji as a whole. Most of the historical materials involving the history of Mengjin in the last two years are from the "History of Jin" or Jin Dynasty documents, which also have many problems such as misplaced historical events, inconsistent styles, and abrupt contradictions. The strategy involved in Genghis Khan's "last words" to extinguish gold is not only placed in the mouths of many people, but the strategy is actually just a kind of common sense. The theme of the last two years of the event is the destruction of summer and the attack on gold, which shows that Genghis Khan was already taking gold before his death, and it is connected with the last words of Genghis Khan "extinguishing gold", highlighting Genghis Khan's ambition to merge with the golden kingdom when he was alive, which is its most important narrative logic. Knowing this, we can understand why the Taizu Benji should narrate Genghis Khan's war against Jin and place the strategy of destroying Jin in his "last words".
However, Genghis Khan's last southward attack on Jin was both a punishment for Jin's refusal to submit and a place to obtain a "summer sitting", which was not closely related to "extinguishing gold" at that time. Just a month before Genghis Khan's death, he claimed that he had "tried not to kill and plunder, and had forgotten the commandments." Now it is possible to announce it to Both Chinese and foreign countries, so that others will also know their intentions." Before his death, Genghis Khan had intended to stop the conquest and plunder, and hoped that the Jin and Song envoys would know his attitude. This is quite abrupt with the "last words" of extinguishing gold that appeared immediately after. The contradictions of the historical narrative can be seen here.
<h2 toutiao-origin="h2" >3 Extinguishing Jin: The martial arts of Emperor Wokoutai of Hehan</h2>
The revelation of Genghis Khan's "last words" to extinguish gold prompts us to ask a basic question, did Genghis Khan really want to extinguish gold? If he wants to extinguish gold, should there be a process of development and evolution? Why did it suddenly become the basic national policy that Mongolia must implement during the Wokoutai period? Behind this involves the maintenance of the old relationship and the emergence of new transformations between the steppe nomadic people and the agrarian settlement society of the Central Plains from the time of Genghis Khan to the wokoutai era.
According to the Taizu Benji, in the ninth year of Taizu (1214), Genghis Khan was stationed in the northern suburbs of Zhongdu, "All the generals please take advantage of the victory and break the Yan, the emperor does not obey." Later, because the Jin dynasty capital was disillusioned with himself, he "encircled the capital of Zhao Sanfuhe, Shi Mo Ming'an and Jie Da". In July of the following year (1215), "he sent Yi Zhili to the Lord of Jin to offer sacrifices to the cities of Hebei and Shandong, and to the emperor as the king of Henan, as a striker." According to the Continuation of the General Jian, in 1215, "when the Mongol soldiers were all subordinate, the Lord of Jin sent envoys to seek peace." Emperor Taizu wanted to grant it, saying, "For example, the roe deer in the paddock, I have taken it." There is only one rabbit left, and the one who gives it up. Samuka refused, and sent the people to say to Jin Yue: "If you want to negotiate peace, go to the emperor's name and be a vassal, and become the king of The Lord of Ru." So it can't be agreed. From these records, it can be seen that Genghis Khan first plundered the Golden Kingdom and had no intention of destroying the other side.
Hagihara Junpei analyzes the issues of Genghis Khan's first expedition to the Jin Dynasty and its final conclusion. He believes that Genghis Khan attacked the gold for the purpose of revenge of his relatives, but finally withdrew his troops in order to meet the economic demands, which seems contradictory. Genghis Khan's attack on gold had a grand strategic consideration, that is, to sweep away the hidden dangers in the southeast direction for his expedition to the west, just as he sent his eldest son Shu Chi to sweep away the northern threat of "the people in the woods". As for the "History of Yuan" and "History of Jin", which mentions that the Mongol side has sent Yi zhili/Zabaer to Jin Yihe several times in just one and a half years, it also reflects from the side that this attack on gold is to seek economic satisfaction. That is, it is an old model of horseback riding nomadic states against agrarian societies. However, in the discussion of the issue of the southern migration of Jin and the fall of Zhongdu, Hagiwara Junpei also pointed out that the fall of Zhongdu was the end of the Mongol expedition against Jin, and the relocation of the capital was contrary to the conditions of peace; the generals Such as Mikihe and Shi Moming'an demanded the capture of Jinzhongdu, and Otozuri/Zaba'er advocated peace, reflecting that there were two factions within Mongolia with opposite positions.
For the first time genghis Khan plundered the Jin Dynasty on a large scale, two figures were particularly important, one was the Zabaer Fire Bearer and the other was Muhuali. According to the "Biography of the Zabaer Fireman", after the Mongols captured Jinzhongdu, Genghis Khan praised the Zabaer Fireman, "Returning to the north with public opinion, leaving Zabaer and the generals to guard Zhongdu." North of the Yellow River, south of the Iron Gate, the world is daru Huachi.". Hagiwara Junpei believes that the stay of the Zabaer fire bearers in Zhongdu should have been established in 1216 when Ishiba Akian died, and that the Zabaer firemen belonging to the Hui group were the successors of Ishiba'er. In 1217, in the face of the Jin Dynasty's attempt to restore Zhongdu, as well as the situation of thieves and chaos in hebei on that day, Genghis Khan appointed Muhuali as king. This is what Genghis Khan expected, under the command of Muhuali, that the Hui group (Zabaer Firefighter/Yizhili) and the Han group (Shi Mo and others) could cooperate with each other to jointly build a "pastoral kingdom". This statement of Junpei Hagiwara is probably still needed to be discussed. This can be combined with the issue of Genghis Khan's LiumuHualijing and the slight north China to observe and discuss.
In 1217, Genghis Khan decreed that Muhuali would be "a master, a king, and a province of the capital to undertake the work... And the edict said: 'The north of the Taihang is from the Meridian, and the south of the Taihang is the Qing Qi mian zhi.' 'Give the Great Banner of the Nine Great Banners to be built by the Great Driver, and still tell the generals: 'Muhua Li built this banner to give orders, as if he were to come to him in person.' 'It is the CCB Province of Yuyun and Yan to map the Central Plains.". The expression "CCB Province Yuyun and Yan, in order to map the Central Plains" is easy to understand as Genghis Khan's intention to order Muhua Li to extinguish gold. The record in the "Biography of Muhua Li" has repeatedly strengthened and highlighted this meaning. In August 1222, Mu Huali said: "The Lord has commanded me to pacify the Central Plains, and although Hebei is in present-day Hebei, henan, Qin, and Gong are not down, if they do not enter the army because of the celestial signs, when will the world be determined?" And disobey the king's commandments, be faithful! "In March of 1223, MuHuali became seriously ill, and summoned his brother to take Sun Yue: 'I have helped the country to become a great cause, and I have been holding the nail for forty years, and I have been fighting in the east and the west, and there is no revenge, and the first hatred is not in the ear!'" Ru Qimianzhi. MuhuaLi's "last words" for taking gold echoed Genghis Khan's "last words" of extinguishing gold. Chinese historical sources strongly depict MuHuali as having accepted Genghis Khan's instructions to extinguish gold and devote himself to the cause of exterminating gold.
Persian historical records, however, are slightly different. According to the Collected Histories, Genghis Khan made Muhuali king and "entrusted to him the conquered people in the Qitai region [Han Dynasty] and the Jurchen territories, and asked him to protect them and conquer as many peoples as possible that had not yet been annexed." In a miscellaneous account of Genghis Khan's "remarks", another event is recorded: "When he (Genghis Khan) sent King Muhuali to lead an army to Nanjiasi, Muhuali captured seventy-two cities in the country, and sent emissaries to report to Genghis Khan and asked: Is he allowed to return?" [Genghis Khan] decreed that he should not get off his horse even if he had not captured other castles. There is something wrong with this account: Genghis Khan sent Muhuali to attack Jin rather than Song. However, it is worth noting that Mu Huali stayed in North China alone, and then rushed to return to Genghis Khan. From this point of view, Muhua Li's economic strategy in the north China was still a plundering strategy, and the Mongols did not have a plan to stay in the Han Dynasty for a long time and implement their rule. Admittedly, when Genghis Khan said, "Don't get off your horse when you haven't captured any other castle," does that mean that Genghis Khan's ultimate goal was to destroy Jin? This is probably not the case. At that time, Mongolia's main target range was still the north of the Yellow River, and the main march route of Muhua Li through Northern China, from Liaodong, west through Shandong, Hebei to Hedong and Shaanxi, did not reach the Henan region. At this time, Jin feudalized the "Nine Dukes of Heshuo" in Hebei and competed with the Mongols for Hebei.
From the above two people's actual analysis, it can be seen that during the Muhua Lijing Period in Northern China, the Mongol conquest of Jin was actually still a kind of plundering behavior, rather than "destroying the country" as the fundamental goal. The subtle plot revealed here in the Collected Histories provides another side of observation for understanding the evolution of the Mongol attack on gold.
We can also observe mongolia's strategic tendencies towards Jin at that time from the reaction of the Jin side. Since Zhenyou moved south, Jin's strategic judgment of the Mongol southward movement is usually regarded as just a predatory behavior, which is the so-called "autumn prevention". Although some people on the Jin dynasty side (such as Xu Ding, who guarded Hedong), in the fourth year of Zhenyou (1216), made a prejudgment about the situation of the Mongols' continuous march, "the northern army will not stop attacking Hedong and Shaanxi, but will definitely advance into Henan", but basically believes that the Mongol side is just plundering. Until 1218, the Jin dynasty had been responding with autumn measures. In the third year of Xingding (1219), Guli Jia Shilun mentioned in the upper song that "the enemy is half a year old now", "the soldiers of the people broke Taiyuan, recruited the people to cultivate crops, and were the foundation for a long stay"; in the fourth year of Xingding (1220), Guo Wenzhen, the Duke of Jinyang, said: "Heshuo has been under the army for many years, and he has come and gone to the spring in autumn, and now he has not returned to the summer, and he does not like to kill, and he cultivates the crops, which is unpredictable." In the first year of Yuan Guang (1222), Yan Heda said, "Now that it is already hot, there is no intention of returning, Gai will ravage Wu Hemai"; "The accumulated spies, all of whom have met the Xia people in the north of The clouds, will enter Shaanxi from Hezhong and Yezhou." Autumn prevention is near, and it is advisable to plan ahead." In August of the fourth year of The Great Dynasty (1227), "the imperial court received a report from Qing Shui, ordering you to strike the defense of the city and repair the city of Ding Zhuang, and those who did not need to be in a hurry to transfer military needs had the right to stop." After the Jin Dynasty learned of genghis Khan's death, the city defense and other matters were stopped and waited and watched. In other words, the Jin Dynasty's strategic judgment of Mongolia has always stayed at the level of "autumn prevention", which is consistent with the Mongol offensive moves at that time. It was not until the sixth year of Zhengda (1229) that the judgment of the Jin Dynasty changed. According to the "Biography of Jin Shi Baihua", in May of that year, Bai Hua had a conversation with the emperor, and Bai Hua had always reacted calmly to the affairs of northern Mongolia, but at this time his attitude toward Mongolia had changed: "Today is different from usual, and the situation is as far as this, and I have to do it in one fell swoop." The army had entered the boundary for more than three hundred miles, and if Qin Chuan was ordered to do so, how could he save it, and finally destroy it in a war. Quintin realized that he needed to fight to the death. At this time, the internal situation in Mongolia was not stable after the death of Genghis Khan, and some of the Mongol troops left in the south were only of a harassing nature, the so-called "staying in Qingyang or Luan to disturb Heshuo" Yunyun.
After the official accession of Wokoutai, Mongolia's policy toward gold underwent a major change. According to the Book of Taizong, in the autumn and August of 1229, Wo Kuotai took the throne, "Jin sent Ah Hu to bring the return to Taizu Zhi, the emperor said: 'The lord of Ru has not surrendered for a long time, so that the former emperor will grow old among the soldiers, how can I forget it? But it did. So the discussion of the cutting of gold". The "Secret History" says: "Emperor Hui Ge then discussed with his brother Cha'a to go, saying that the emperor's father had taken a big seat and I sat down, what skills did I have?" Now that there is a golden country, I want to recruit him myself, what do I think? Cha Ah Said yes, but the old camp has entrusted good people, and I have added your army from here. Say it. So he entrusted the bow and arrow to stay in the old camp. In order to obtain martial arts, Wo Kuotai decided to personally expropriate Jin.
Genghis Khan was not very interested in the land "south of Taihang". If Genghis Khan had wanted to destroy Jin, he would have made every effort to plan this cause, but when the Mongols were victorious, why did they suddenly return to the north to plan a western expedition? The Yuan people once said: "My ancestors began to increase their troops in the Central Plains, besieged Yan and did not attack, and the pit Zhongshan, ravaging Shandong and Hebei, all the famous cities were shattered, and they could not be the country, but they would be destroyed." This is an afterthought. In the autumn of the seventeenth year of Taizu (1222), Jin Wugusun Zhongduan sent an envoy to Central Asia to beg for peace with the Mongols, and Genghis Khan proposed and demanded: "Heshuo is for me, and those who have not yet fallen in Kansai will be cut off to me." Make Lord Ru the king of Henan and not repeat it. "Genghis Khan did not have any demand for Kim to destroy the other side.
According to the "Black Tartar Chronicle", "It is often known before the death of Theo: 'If you do not work for ten years, you must not have a hand, but if you wait for your hand, the types of residual gold will flourish again.'" It is better to leave the tea and keep the town guard, and the residual gold is destroyed, and then ignore it. 'In the year of the Decameron, the tea was robbed by his prince. This record shows that Genghis Khan had plans to return to the East to destroy Jin during his western expedition. However, considering the background of the "Black Tartar Chronicle" written, it was precisely when Mongolia wanted to unite with the Southern Song Dynasty to eliminate gold, and the destruction of gold was already a national policy, and the record could not be trusted. According to the History of Goryeo, in 1224, on the first month of the first month of 1224, "Dongjinguo sent an envoy to the second way of the two provinces." The first is: "Mongolian Genghis master old and desperate, do not know what exists, blackmail Chi Xin is greedy and unkind, has become old and good". Genghis Khan left the Mongolian plateau for a long time, the political situation in the eastern world was unstable, and he was anxious to end the western expedition and return to the Mongolian plateau.
When did Genghis Khan start thinking of exterminating gold? This question is no longer answerable. But as can be seen from the foregoing, Genghis Khan must have a process of development for the extinction of gold. Taizu Zheng scorned Li Beg, and his lord Ben Yinasi, "Taizu sent an emissary to say: 'Ru Xi hides the elk of my arrow?' It is urgent to repay each other, otherwise it will be a disaster and a disaster. Ynas replied, "The finches of the fleeing storks, the thickets are still alive, but I am not as good as the grass and trees?" These principles clearly stem from hunting traditions. Genghis Khan was familiar with the traditions of nomadic societies, and in the context of the situation, his attitude toward the Jin Dynasty was reserved, as he said to Samuga in 1215 during the siege of Jinzhongdu.
The nomadic population has actually been hesitant to directly control the large-scale agricultural settlement population in the Central Plains Han Dynasty, and did not want to directly occupy and rule from the beginning. They wanted a buffer zone, or a subservient regime to rule indirectly. For example, after the Establishment of the Khitan Dynasty, Jin Shi Jingyao was largely unwilling to directly rule the Central Plains Han Dynasty. Jin Chu also had similar considerations, the so-called "Taizu and Taizong threatened China, probably wanted to emulate the story of the early Liao Dynasty, Li Chu, Li Qi, and entrusted it." The puppet Chu regime was established by Zhang Bangchang (1127) and the pseudo-Qi regime was established by Liu Yu (1130), both supported by the Jin court. Coincidentally, the end of Jin once again had the opportunity to attach Meng Li false: "At that time, the adventurous people fought to support Liu Qi's story in order to hope that those who were not divided would be able to take over the martial arts side by side... Commentary: Trinity's money, so that it can seal the treasury and the people of the country to the fate of the Great Dynasty. ...... As for the matter of his ambitions and demands of Liu Yu, I am willing to emulate the Eugene people. "Although it was not implemented, it did appear on the same day as a motion. It was not impossible in the time of Genghis Khan to allow a subordination regime in North China.
Or it should be mentioned again about the attitude of the Mongols towards the fallen. The Mongols had "six things" requirements for those who surrendered: "All countries that are attached to the inside and outside, the monarchs and the emperors, the sons and daughters, the number of the people, the military service, the loss of taxes, and still put the rule of Dalu Gaqi, these six things." There is a clear difference between "annexation" and "annihilation of the country", and accepting the six conditions can protect the country from extinction. According to the History of the Peoples of The Bow, when the princes of Armenia and Georgia realized that God had given victory to the Mongols, they decided to submit to the Mongols and agreed to tribute and conscription. The Mongols accepted their submission, ended the killing and destruction, and returned to their place in Muγan, but left a general named Qara Buqa to demolish the fortress fortresses in the conquered areas. Although this incident occurred during the reign of Wokoutai (1232), there was no plan to implement local rule at that time, which is consistent with the Mongols leaving Muhua Lijing in northern China after the Mongols attacked Jin. Although later the Second Mongol Expedition invaded the region again.
Some researchers have long pointed out that Genghis Khan's attitude towards Western Xia and Khwarazm was not aimed at destroying each other, and his own intention was to hope that these regimes would form a father-son relationship and submit to the Mongols as the Wu'er regime did. From this point of view, Genghis Khan's dying "last words" made the destruction of the Jin Dynasty a clear strategic goal, which had to make people suspicious.
By the time of Wokoutai's reign, There had been a fundamental shift in Mongolian policy towards Jin. This strategic shift during the Wokoutai period actually reflected a transformation of the nomadic society and the old and new order of the Central Plains urban-agrarian settlement society. Joseph Fletch divided the nomadic types of Inner Asia into two types (desert and steppe), and the nomads had three strategies for continuing to acquire the wealth of the farming areas of the Central Plains: physical invasion, threat invasion, and complete dependence. There is also a strategy of conquest and domination, which is often employed by nomads in the deserts of Central Asia and the Middle East. Conquest and direct domination were impractical for steppe nomads, as the steppe world was geographically separated from the agrarian world. During genghis Khan's time, Mongolia and Jin were the relationship between traditional steppe nomadic people and agrarian settlement societies, and the former could choose strategies that were nothing more than actual invasion or threat of invasion, rather than other strategies. Therefore, at that time, the Mongols were not interested in direct rule, and even during the reign of Wokoutai, there were still ministers who declared: "The Han people do not contribute to the country, but they can empty their people to think that they are pastures." ”
Why did the Mongols destroy the pre-existing regime of sedentary society and instead establish their own ruling order? In other words, why did the Mongols switch from plundering to occupation during the Wokoutai period? It has a deeper reason. At that time, the Mongols' understanding of agricultural settlements had gradually changed, and it was probably the Turkic peoples of Central Asia who were influencing them. The Turkic populations had accumulated experience in dealing with the inhabitants of the desert oasis farming areas in Central Asia, although the scale and level of agriculture there were far less than in the Central Plains, and the mode of interaction between desert nomads and oasis agricultural townspeople was not the same as that between steppe nomads and the giant farming societies of the Central Plains, but the Mongols gained experience from the Turks. Scholars generally believe that the Mongol era first set up Daru Huachi (corresponding to the Turkic word basqaq) in Central Asia, which marked the beginning of the Mongols' rule over the conquered areas. Of course, it is undeniable that the Mongols in the Wokoutai era still seemed a little overwhelmed in the face of a huge agricultural society and a super-large population, and the inertial thinking of "Sikong qi people thought that it was pasture" still existed.
Conclusion: Different historical narratives of the "extinguishing gold" feat
After the outbreak of the All-out War of Resistance Against Japanese Aggression, the National Government, in order to meet the needs of wartime, showed a clear tendency toward centralization in the reform of various institutions, and it was against this background that the international propaganda cause was launched. If we look at it later, the process of building the wartime international propaganda system of the National Government is quite in line with the trend of "centralization" and "specialization", which seems to indicate that this is a typical case of the wartime reform of the National Government. However, what is the "central government" and how to "transform" are full of games, and the policies and actual trends formulated by the National Government are limited by many conditions at home and abroad, and it is difficult to be completely consistent, and the result is often the product of multi-party trade-offs. In fact, the process of building an international propaganda network is the product of current affairs and personnel entanglement, and in the end, due to unique opportunities, it falls to professionals who are fully responsible for professional affairs, which is not typical. For a long time, the international propaganda of the National Government has only stayed at the level of speech, and the specific practice is still the way of "internal propaganda", the purpose of which is to cope with domestic public opinion or compete with political opponents. Therefore, the establishment of both the Propaganda Committee and the Fifth Ministry is an attempt by the National Government to centralize international propaganda at the request of a specific situation, and the practical effect is very limited.
Which Great Khan's "Extinguishing Gold" was the work of the Great Khan? It has many different historical narratives. Regarding the various claims of Mongolian Pingjin, the Yuan Dynasty literature clearly has a tendency to deliberately highlight taizu Pingjin or Ruizong to take gold.
When praising the merits of Boyan in the Yuan Dynasty, he said: "Heaven commanded Emperor Yuan with orthodoxy, Emperor Taizu raised up Shuofang, Bor Shu, Mu Huali, Bo Er kuo, Chi Lao Wen Si Jie supplemented, extinguished Ke Lie, extinguished Nai Man, extinguished Xia, extinguished Jin, is two-thirds of the world." The Song Inherited the Fortune of China, west of Shu and Chu, east of Wu, Yue, full of Jing, Yang, Yi three states of the wilderness. Emperor Shizu Shaoyun Futu, wantonly promoted the plan, sent 200,000 troops, granted the chancellor Boyan, and destroyed the Song in less than three years. "Taizu destroyed Xia and Jin, and Shizu destroyed the Southern Song Dynasty, and Shizu Shishi has formed a historical positioning that is comparable to Taizu. And to attribute the work of destroying gold to Genghis Khan is really to deliberately erase the merits of Wokoutai. According to the "Biography of Yuan Shi Arutu", in the fifth year of Zhengzheng (1345), the three histories of Liao, Jin, and Song were revised, and Arutu played with his colleagues: "Taizu takes gold, Shizu Ping Song, mixed one district." "Grass and Wood" also said: "Yuan Taizu rose from Long Shuo, broke the great gold, the ancestors got Xiangyang, the Ping Southern Song Dynasty, and the world was unified." This obviously has the meaning of highlighting yuan taizu's gold extraction.
When the Tibetan historical texts describe the "kingship of the Han Dynasty", it is repeatedly emphasized that Genghis Khan destroyed the Jin Dynasty and continued the central plains. The "Red History" said: "The Jin Dynasty passed down for nine generations, and when the ninth emperor, Emperor Jin Aizong, Genghis Khan and Wokoutai Khan arose, and Genghis Khan attacked the territory of the Jin Dynasty. According to the Collected Histories of Han and Tibet, "Genghis Khan of the Mongols seized the throne from the ninth king of the Jin Dynasty, King Ai, and was called emperor", "the last king of the Han Dynasty mentioned above, Emperor Aizong of the Jin Kingdom, was stripped of the throne by Genghis Khan of Mongolia in the year of the Yangtu Tiger (Peng Yin, 1218)." In describing the Mongol monarchy, Genghis Khan is mentioned, "After King Jiaguo of Western Xia, he seized the capital by force from a king named Toz, who ruled Han China at that time." Genghis Khan ruled the state of Mongolia and The Han Dynasty for twenty-three years, and ascended to heaven in mujaga on july 12, 1227, in the year of the Yin Fire Pig (1227). It is also said that "Genghis Khan, the first emperor of Mongolia, seized the throne of Han in the year of the YangtuHu (1218)", and "Genghis Khan, the first sentient being to seize the throne of Han". In 1218, Genghis Khan had ended the Raid of the Jin Dynasty and left Northern China, which was regarded as the great achievement of the Mongol gold extraction. The Tibetan historical record highlights Genghis Khan's gold collection, which is actually an acknowledgement of his exploits in destroying gold. But this concept cannot be said to be solely Tibetan, it should be influenced by the ideas of those in power in the Yuan Dynasty.
The work of towing mines and extracting gold also has a prominent narrative. At the end of the Yuan Dynasty, there is a saying in the "Table of History of Jinjin":
My Great-Grandfather Fa Heavenly Revelation Luck Shengwu Emperor, with a famous teacher, and the release of yi shi' heart, with invincible benevolence, and the heart of the people. The pawns pounded the Yongguan pass and snatched their backs in the north; the army came out of the Bauhinia Mouth and shook its throat in the south. It refers to Gu Kecheng in Jungong, manipulates Mo To peep into the temple calculations, punishes him for taking the liao's violence, and allows him to wade into the river to move. Emperor Taizong swept through Yun and Shuo, and the Lands were merged and camped, including Zhao and Dai, while qi and Lu were passed on, and the Xia kingdom was destroyed by Qin and Gong, and the Song people were accompanied by Weihe and Huai. Emperor RuizongRen Shengjingxiang took all kinds of dangers, spared the wind, and drove the flat land for a long time; he fought the three peaks, rode on the heavy snow, and settled the Central Plains.
Genghis Khan plundered northern China, and Wokoutai followed his ambitions to destroy Xia and sweep the Heshuo region; while Tuolei attacked Henan to get gold and pacify the Central Plains.
According to the "Yuan Shi Li Le Zhi III", Taizu Genghis Khan, "Tianfu Changyun, Mixed With China". Taizong Wo Kuotai, "Compiled into a former martyr, the bottom of the Pi Tu." Etiquette is simple and the net is prohibited." And Ruizong Tuolei is "the ancestor of the gods to start a business, and he wears a robe." Saint Kao Fu Jun, acting on behalf of Tianwei. Henan is at the bottom of the country, and Jiangbei is coming back." Genghis Khan's "mixing one China" and Tuolei's "Henan bottom ding, Jiangbei return", these narratives are intended to elevate Genghis Khan, highlighting the tuolei to take gold, and the martial arts of Wokoutai are obscured. If we reflect on this, the "Biography of Ruizong" only records the historical events of his three years of extinguishing gold, or it is also to show the merits of tuolei and extinguishing gold.
Of course, this is not to say that all the literature of the Yuan Dynasty is denying the merits of Emperor Taizong. Emperor Yuanrenzong ordered ChaHan to "translate the book of the Sacred Wu Kai Tianji, as well as the Chronicle of the Chronicles, the Beginning and End of Emperor Taizong's Pingjin Dynasty, and so on." The words "Taizu Pingyan" and "Taizong Cutting Gold" appear at the same time in the "Biography of Tacha'er", which are relatively plain narratives. The "Taizong Benji" does not mention anything about the work of destroying gold in Wokoutai, but only states: "The emperor has the weight of generosity, the heart of loyalty and forgiveness, the measure of time and strength, the failure to do anything wrong, the wealth of China, the herd of sheep and horses, the brigade does not buy grain, and it is sometimes called Zhiping." Verse 281 of the Secret History records that when Wo Kuotai praised his merits, he listed "leveling the Golden Kingdom" first. The contrast between the two cannot but arouse people's thoughts. I am afraid that this phenomenon cannot be explained only from the point of view of the omission of the literature, but should be considered from the background of the historical writing at that time, that is, there was a potential political consciousness at that time that was deliberately diluted or deliberately forgotten about The Emperor Taizong's work of destroying gold.
At the beginning of the Ming Dynasty, Li Shanchang's "Table of History of Jin Yuan" had clouds: "When Cheng Jisi was caught, the gathering was on the river of difficulties, and the fang honored the title, and the dogma was first determined." Both the nearest is taken from Naiman, and the farther is attacked by Hui. Cross the Yellow River to the Western Xia, and pass the Juyong to overlook the Central Plains. Emperor Taizong followed, and Jinyuan was the ruin. The ancestors inherited it, and the Song Zhen did it. The Qing people said: "Emperor Taizong's deeds are no greater than the destruction of the Jin Dynasty in the Central Plains, so as to end the aspirations of Taizu." Although there is no way to make Jin perishable, yuan can die! This is a fair comment by later generations on the merits of the Great Khan of Mengyuan and the Emperor, and it does not erase the work of destroying gold in Wokoutai.
At this point, you may be able to talk about a few words. The same kind of historical material is mixed with various historical sources, which are pieced together and spliced into one, and the seemingly integrated documents always have their own specific narrative background and generative logic. History that is directly told in the narrative of literature is always only one side, and a reflective critique of the source of the document and the generative logic behind it may provide the key to our analysis of the other side of history. There are many contradictions and ambiguities in the historical materials generated in different languages and cultural backgrounds, and how to place different historical materials in a self-consistent logical system for reasonable interpretation and establish a new historical narrative is the life of historical research.
The Mongol conquest of the world was not based on Genghis Khan's plan, it was actually achieved by his descendants gradually advancing and breaking through, and finally narrating it by the chroniclers according to the ideas, concepts, and realpolitik needs of those in power. The missionaries Gabini and Rubulu Beg, who visited the Mongol court during the reign of Guiyu Khan and Möngke Khan, wrote about Genghis Khan not as sacred and great; on the contrary, Gabini's account of Genghis Khan's death was extremely disrespectful: "After he (Genghis Khan) completed his orders and decrees, he was killed by lightning. "It's almost a curse. It is not known whether this was a malicious attack by Gabini himself, or whether he had heard from the Mongols who were still hostile to Genghis Khan that day. Genghis Khan's infinite rise in stature was shaped by the continued expansion of the Mongol Empire by his successors and descendants of the Golden Family.
Editor-in-charge: Qian Du | Typography: Pan Yan
![Seals of Genghis Khan and the Golden Family Khanate[fig]](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACwAAAAAAQABAAACAkQBADs=)