Bolor Erike (Crystal Beads), written in 1775 by the Mongol historian Rahi Penske, is known as the epitome of Mongolian historiographical criticism.
The book not only inherits the historiography mode of Mongolian chronicles, but also draws on the historical records and historical ideas of the Han historiography of the Central Plains, and is an important Mongolian history book in Mongolian historiography.
By studying the background of the book, this paper analyzes the policy of the Qing Dynasty towards Mongolia in the eighteenth century and the development of Mongolian society during this period, so as to systematically discuss the historiography of Crystal Beads.
The study of the historiography of the book "Crystal Pearl" mainly starts from two aspects, one is that when "Crystal Pearl" treats the three issues of "Indo-Tibetan and Mongolian homology", the religious dispute between Confucianism and interpretation, and the orthodox status of the Yuan Dynasty, we can see the author's views and views on these historical issues, and then explore the author's historical thought.
The second is to conduct research on the historical criticism of books such as "Zizhi Tongjian Continuation" in the book, and explore the historical criticism ideas contained in the book through the author's attitude and evaluation of books such as "Zizhi Tongjian Continuation".
It can be said that the criticism and borrowing of Menghan history books in "Crystal Pearl" not only completes a self-innovation of Mongolian historiography, but also makes a beneficial integration of Mongol-Han historiography, which is of great significance to the exchange of Mongol-Han historiography.
First, the book of "Crystal Beads"
"Crystal Pearl" is a historiography work on Mongolian history written by the Qing Dynasty Mongol historian Lahippensk, in the history of Mongolian historiography, he is the master of Mongolian historical criticism, so the historiography and historical ideas in this book have high analytical value.
However, both historical thought and historical thought are closely related to the background of the era in which the author lives, and the historical thought and historical thought of a book are formed by the interaction between the era and the author.
It can be said that the historical background and life of the author of the book are an important part of historical research, and only by sorting out the two clearly can we deeply understand the historical thought and historical thought in "Crystal Pearl".
According to the "Crystal Bead", Rahippensk is the right bannerman of the Zhaowuda League Bahrain, and the "Crystal Bead" began to compile the "Crystal Bead" in the 39th year of Qianlong of the Qing Dynasty (1774), and was written in the 40th year of Qianlong (1775).
That is, the book was completed at the end of the eighteenth century. For the Qing Dynasty, the period from the seventeenth century to the end of the eighteenth century saw unprecedented changes in Manchu-Mongolian relations.
Since the beginning of the seventeenth century, the Qing Dynasty has carried out the convergence and conquest of the Mongolian region, and in the eighteenth century almost completely conquered the Mongolian region, it can be said that this period had a relatively great impact on the Mongolian region.
In order to firmly control the Mongolian region, the Qing court implemented a policy of ruling the Mongolian region and formulated a series of management systems, which had a profound impact on the Mongolian region.
In order to tame the Mongolian eagle, the Qing Dynasty willingly submitted the eagle to the control of the Qing Dynasty, and could not blindly take tough measures to supervise and control it.
Therefore, the Qing Dynasty wisely adopted a policy of wooing the Mongolian upper class, so that the Mongolian upper class willingly submitted to the leadership and rule of the Qing Dynasty.
As early as the Emperor Taiji period, the situation in southern Mongolia put forward the idea of ruling the border with virtue. The Qing court's Huairou policy towards Mongolia mainly consisted of three parts: the marriage of kings, the pilgrimage system, and Tibetan Buddhism.
Rashippensk was a Qing dynasty Mongol historian who was born in the Right Banner of Bahrain. Dayan Khan's fifth son, Prince Alep Rot, was the originator of Lahippensk.
The process of compiling Rashipensk is mentioned in the preface and text of the "Crystal Bead", and his motivation for compiling the "Crystal Bead" is because he believes that the records about the Yuan Dynasty are many mixed and contradictory, hoping to sort out the records in various ancient books and old books, so as to achieve the purpose of sorting out the origin of the Mongolian golden family.
Second, the historical thought of "Crystal Beads"
In Crystal Beads, author Rahippensk has unique insights into the Mongol origins, the orthodox status of the Yuan Dynasty, and religious issues, which constitute the historical thought of the book Crystal Beads.
Indo-Tibetan-Mongolian homology is a new historiographical model that emerged in the seventeenth century chronicles, mainly describing the origin of the Mongol ethnic origin. The ethnic origin recorded in this historiographic model is composed of the Indian royal system, the Tibetan royal system, and the Mongol royal system.
Although "Crystal Beads" does not devote too much space to discussing the "Indo-Tibetan-Mongolian homology", it is undeniable that "Crystal Beads" does inherit the historical framework of "Indo-Tibetan-Mongolian homology".
The reason for the inheritance of the "Indo-Tibetan-Mongolian homology" in the "Crystal Bead" may be due to two aspects:
The first is the influence of Tibetan Buddhism on the Crystal Bead, and the second is that the author himself is a faithful Buddhist.
"Crystal Beads" is a conscious inheritance of the unified narrative framework of India, Tibet and Mongolia. However, in "Crystal Pearl", the Indo-Tibetan-Mongolian homology theory is a dialectical inheritance, and the Indo-Tibetan-Mongolian unification does not play a leading role in the book, but occupies a small space.
Although the author is constrained by the structure of Indo-Tibetan-Mongolian homology, he shows a subjective sense of truth-seeking for the historical details in Indo-Tibetan-Mongolian homology, no longer blindly inheriting the legends of his predecessors, but begins to consciously examine the authenticity of the historical events and distinguish the authenticity.
Although some of the results of the examination are inconsistent with the objective historical facts, it is undeniable that the author Rahippensk has shown a tendency to seek truth in historiography under specific historical conditions.
"Crystal Beads" largely shows the trend of Rashippensk's efforts to shift from superstition on "Indo-Tibetan-Mongolian homology" to wisdom, although it has not completely got rid of the narrative mode of Indo-Tibetan-Mongolian homology, but from superstition to wisdom in Buddhist teachings, which is invaluable.
This trend makes "Crystal Beads" show openness and speculation on religious beliefs when dealing with religious issues.
Rashipensk has a relatively open view of religion, believing that religion is based on personal preference, should not interfere with, and should be respected. He summarized how Confucianism and Buddhist thought should be viewed, and he believed that both Buddhism and Confucianism should be carefully studied.
He not only based himself on Buddhism, but also recognized the value of Confucianism, believed that it should be "complementary and mutually reinforcing", should not be hostile to each other, and treated religion with an open and objective attitude. In general, Rashipensk has an open, inclusive view of religion.
Third, the historiographical criticism of "Crystal Beads"
Through the criticism and quotation of Chinese history books such as "Yuan History" and "Zizhi Tongjian Continued" and Mongolian history books, "Crystal Pearl" shows its historical consciousness and historiographical criticism.
Throughout the book "Crystal Pearl", the author Rahippensk is deeply influenced by the Han historiography of the Central Plains, which has put forward the requirement of "seeking truth" for the compilation of history books since ancient times, and the seeking of truth in historical events is also an important part of "historical law".
Therefore, Rashipunsk, who was deeply influenced by the historical tradition of the Central Plains, had to write "Crystal Beads" without leaving the rope of seeking truth and adhering to the attitude of seeking truth and pragmatism. Under the guidance of this attitude, although "Crystal Bead" does not say the method of seeking truth, it can be seen everywhere.
This not only corrects the untruths about Mongolia in the Han history books, but also criticizes the superstitions and exaggerated historical events in the Mongolian history books. Therefore, the truth-seeking consciousness of "Crystal Bead" is an important part of the author's historiographical criticism.
Guided by a truth-seeking attitude, Rahippensk sought truth from facts when writing "Crystal Beads" and attached importance to the authenticity of historical events. This kind of truth-seeking attitude that pays attention to research and defense is not only the guarantee of the credibility and authenticity of "Crystal Beads", but also the truth-seeking methods in "Crystal Beads" are also worth studying and exploring.
The examination of historical events in "Crystal Pearl", whether it is to correct Mongolian ethnic names and ethnic origins from the linguistic point of view, or to examine and distinguish historical events that are difficult to determine through reason and righteousness, Rahippensk has followed the sense of truth-seeking that is based on words and cautiously seeking truth.
In the chronicle of "Crystal Beads", in order to be clearer and more accurate, the author made a certain criticism of the genre and style of the history books.
In previous Mongolian history books, the genre and style of the narrative were relatively vague. However, in the "Crystal Beads" compiled by Lahippensk, it can be seen that the book basically has a relatively clear genre, and the compilation of history books is more standardized than the previous Mongolian history books.
The book "Crystal Pearl", in terms of historical method, according to the commonality and uniqueness of Mongolian historical content, combined with the Central Plains history books, further optimized the historical method, so that the history books can be clearer and achieve their meaning.
Therefore, the refinement of the book "Crystal Beads" in historical law stems from the depth of historical knowledge, and the uniqueness of historical knowledge provides fertile soil for the expression of historical meaning.
4. The historical value and significance of "Crystal Beads"
"Crystal Beads" almost absorbs the common content and historiography characteristics of Mongolian history books from the seventeenth to the eighteenth century, not only that, but "Crystal Beads" refers to a large number of Mongolian history books.
It can be seen that the book "Crystal Pearl" can be regarded as a historical book that integrates most of the beneficial characteristics of Mongolian history books during this period. The book not only summarizes the characteristics of the Mongol history books of this period, but also continues it
On the basis of inheritance, it made a self-innovation according to the characteristics of Mongolian national history books.
The progress of historiography is the result of the interaction between Rashipensk based on the situation of his own ethnohistoriography and referring to the history books of the Han dynasty of the Central Plains.
The influence of the Han history books on the book "Crystal Pearl" is self-evident, which not only has an enlightening influence on Mongolian historiography, but also injects a clear stream into the Han history of the Central Plains, washing away the prejudices and inaccuracies between ethnic groups in the Han history books.
The significance of "Crystal Pearl" in the historical exchange of Mongolia and Han is mainly reflected in the fact that the author Rahippenske summarizes the commonalities and differences between Mongolian and Han history books, absorbs the beneficial parts of the Central Plains history books, and criticizes the shortcomings in the Central Plains history books.
"Crystal Pearl" not only completed the development of Mongolian historiography itself, but also injected fresh blood into the history books of the Central Plains, which undoubtedly promoted the history books of both sides and built a bridge of communication for the exchange of Mongolian and Han historiography.
While agreeing with the historiography of the Central Plains, the author of "Crystal Pearl", Rahippensk also criticized the shortcomings in the historiography of the Central Plains, and also injected fresh blood into the historiography of the Central Plains to a certain extent.
brief summary
Completed in 1775, Crystal Beads is an eighteenth-century Mongol history book that had conquered almost all of Mongolia by that time
The Qing government's ruling strategy over the Mongolian region was very perfect, and the Mongolian region was in a stable and valued historical situation by the imperial court, so during this period, as a Mongolian nobleman, Rashipensk lived in a stable social environment, received good educational resources and had a high social status.
Under the impetus of these conditions and historical background, the author Rahippensk has access to better historical resources, so that "Crystal Beads" shows a deeper historical thought and historical thought.
At the same time, the book has high historical value and historical value. The book "Crystal Beads" presents the results of the exchange of Mongol and Han history books, and builds a bridge and makes a model for the exchange of Mongol-Han historiography.