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

them all. In the desperate tribal world where daily life skirted so close to potential tragedy and annihilation, no one had the luxury of artificially chivalrous codes of behavior. In the quick decision of their utilitarian calculus, leaving these three women as booty would at least slow the raiders enough so that the others might have time to escape. For Temujin’s fleeing band, the open steppe offered no refuge; they would have to ride hard to reach safety in the mountains to the north.

By the time the attackers reached the ger, Temujin and his small group had raced off into the early morning darkness, but they quickly found Borte hiding in an oxcart that the old woman was leading away. For several desperate days while the Merkid prowled the vicinity, Temujin stayed constantly on the move, hiding along the slopes and wooded crevices of Mount Burkhan Khaldun. Finally, the Merkid abandoned their roaming, and headed off northwest, toward their home on the distant Selenge River, a tributary of Siberia’s Lake Baikal. Fearing that the withdrawal might have been a trap to lure him out of hiding, Temujin sent Belgutei and their two friends, Boorchu and Jelme, to track the kidnappers for three days to make sure that they did not double back to surprise him.

Hiding in the forest of Mount Burkhan Khaldun, Temujin faced the pivotal decision of his life: deciding what to do about the kidnapping of his wife. He could have chosen to abandon any hope of recapturing Borte, and that would surely have been the expected course, as his small group could not possibly take on the much more powerful Merkid. In due time, Temujin could find another wife, but he would have to kidnap her, as his father had done to his mother, because no family would voluntarily bestow their daughter on a man who had already lost one wife to more powerful men.

In the past, Temujin had relied upon his quick wits to fight or flee, but the decisions had been spontaneous ones in response to a sudden danger or opportunity. Now he had to think carefully and devise a plan of action that would influence the whole of his life. He had to choose his own destiny. In the belief that he had just been saved by the mountain where he was hiding, he turned in prayer to the spirit of the mountain. Unlike the other steppe tribes that had embraced the scriptural and priestly traditions of Buddhism, Islam, or Christianity, the Mongols remained animists, praying to the spirits around them. They worshiped the Eternal Blue Sky, the Golden Light of the Sun, and the myriad spiritual forces of nature. The Mongols divided the natural world into two parts, the earth and the sky. Just as the human soul was contained not in the stationary parts of the body but in the moving essences of blood, breath, and aroma, so, too, the soul of the earth was contained in its moving water. The rivers flowed through the earth like the blood through the body, and three of those rivers began here on this mountain. As the tallest mountain, Burkhan Khaldun, literally “God Mountain,” was the khan of the area, and it was the earthly place closest to the Eternal Blue Sky. And as the source of three rivers, Burkhan Khaldun was also the sacred heart of the Mongol world.

The Secret History relates that Temujin, grateful for having escaped death at the hands of the Merkid, first offered a prayer of thanks to the mountain that protected him and to the sun that rode across the sky. He made special thanks to the captured old woman who had saved the others by hearing like a weasel. To thank the spirits around him, as was Mongol practice, he sprinkled milk into the air and on the ground. Unwinding his belt from his robe, he hung it around his neck. The sash or belt, traditionally worn only by men, was the center of a Mongol man’s identity. For Temujin to remove his sash in this way was to remove his strength and to appear powerless before the gods around him. He then removed his hat, put his hand on his breast, and dropped down onto the ground nine times to kowtow before the sun and before the sacred mountain.

For the steppe tribes, political, worldly power was inseparable from supernatural power since both sprang from the same source, the Eternal Blue Sky. In order to find success and to triumph over others, one must first be granted supernatural power from the spirit world. For his Spirit Banner to lead to victory and power, it had to first be infused with supernatural power. Temujin’s three days of prayer while hiding on Burkhan Khaldun marked the beginning of a long and intimate spiritual relationship he would maintain with this mountain and the special protection he believed it provided. This mountain would be the source of his strength.

Rather than merely giving him the power, Burkhan Khaldun seems to first test him with a difficult choice. Each of the three rivers that flowed out from the mountain offered him an alternate choice of action. He could return to the southeast, downstream to the Kherlen River, where he had been living on the steppe, but no matter how many animals or wives he managed to accumulate as a herder, he would always risk losing them in another raid to the Merkid, the Tayichiud, or whoever else came along. The Onon River, along which he himself had been born, flowed to the northeast and offered another option. Because it meandered through more wooded and isolated land than the Kherlen River, the Onon offered more shelter, but it lacked pastures for the animals. Living there would require the group to scrape by, as in his childhood, while fishing, trapping birds, and hunting rats and other small mammals. Life on the Onon would be safe but without prosperity or honor.