Читати книгу - "Genghis Khan and the Making of the Modern World"

of these pursuits, and no family could live off only one activity without the others. Raiding followed a geographic pattern originating in the north. The southern tribes that lived closest to the trade cities of the Silk Route always had more goods than the more distant northern tribes. The southern men had the best weapons, and to succeed against them, the northern men had to move quicker, think more cleverly, and fight harder. This alternating pattern of trade and raiding supplied a slow, but steady, trickle of metal and textile goods moving northward, where the weather was always worse, the grazing more sparse, and men more rugged and violent.

Only a few details have survived from Temujin’s earliest childhood, and they do not suggest that he was highly valued by his father. His father once accidentally left him behind when they moved to another camp. The Tayichiud clan found him, and their leader, Targutai, the Fat Khan, took him into his own household and kept him for some time. Later in life, when Temujin became powerful, Targutai boasted that he had trained Temujin with the same careful attention and loving discipline that he would train a colt, a herder’s most prized possession. The details and sequence are unknown, but eventually the child and his family were reunited, either because the Fat Khan returned the boy to them or because the family joined the camp of the Fat Khan.

The next known episode in Temujin’s life occurred when his father took him in search of a wife at the early age of nine by the Mongol count, eight by the Western count. Yesugei and Temujin set out alone on the quest to find Hoelun’s family in the east, since, perhaps, Hoelun wanted her son to marry a woman of her own tribe or at least to know her family. More important than Hoelun’s preferences, however, Yesugei seemed to have wanted to be rid of him. Perhaps the father sensed the coming struggle that would erupt between his son Temujin and Begter, the slightly older son born to him by Sochigel, his first wife. By taking Temujin far away at this early age, the father probably sought to prevent the full eruption of the rivalry into trouble for his small family.

With only a single extra horse to present to the parents of the prospective bride, Yesugei needed to find a family that would accept Temujin as a laborer for several years, in return for which they would give him their daughter in marriage. For Temujin, this trip probably was his first venture away from his homeland along the Onon River. It was easy to become lost in unfamiliar territory, and the traveler faced the triple dangers of wild animals, harsh weather, and, most of all, other humans. As things turned out, the father did not bother taking Temujin all the way to Hoelun’s family. Along the way, they stayed with a family whose daughter, Borte, was only slightly older than Temujin. The children apparently liked each other, and the fathers agreed to betroth them. During his time of apprenticeship, or bride-service, Temujin was expected to live and work under the protective eyes of his in-laws. Gradually, the intended couple would become ever more intimate. Because the girl was normally slightly older than the boy, as was the case with Borte and Temujin, she would initiate him into sexual intimacy at the rate and in the timing that seemed appropriate to the two of them.

On the long ride home alone after leaving Temujin, Yesugei happened upon an encampment where the Tatars were celebrating a feast. The Secret History explains that he wanted to join the party, but he knew that he must not reveal his identity as the enemy who had killed their kinsman, Temujin Uge, in battle eight years earlier. Despite his attempted deceit, someone is said to have recognized him and secretly poisoned him. Although quite ill from the poison, Yesugei managed to leave the Tatars and return home to his family’s camp, whereupon he immediately sent a man to find and bring back Temujin, who had to leave Borte behind in the rush to his father’s deathbed.

By the time the boy arrived back at his family encampment, his father lay dead. Yesugei left behind two wives and seven children under the age of ten. At the time, the family still lived along the Onon River with the Tayichiud clan. For the last three generations the Tayichiud had dominated Yesugei’s Borijin clan. Without Yesugei to help them fight and hunt, the Tayichiud decided they had little use for his two widows and their seven young children. In the harsh environment of the Onon River, the clan could not possibly feed nine extra people.

By steppe tradition, one of Yesugei’s brothers, who helped to kidnap Hoelun, should have taken her as a wife. Under the Mongol system of marriage, even one of Yesugei’s sons by his other wife, Sochigel, would have been an appropriate husband for her if he had been old enough to support the family. Mongol women often married much younger men in their deceased husband’s family because it gave the younger man the opportunity to have an experienced wife without having to pay an elaborate set of gifts to her family or to put in the years of hard bride-service. Although still a young woman, probably in her mid-twenties, Hoelun already had too many children for most men to support. As a captive wife far from her homeland, she offered a potential husband neither family wealth nor beneficial family ties.

With her husband dead and no other man willing to take her, Hoelun was now outside the family, and as such no one had any obligation to help her. The message that she was no longer a part of the band came to her, the way Mongols always symbolize relationships, through food. In the spring, when two old crones, the widows of a previous khan, organized