Genghis Khan and the Making of the Modern World - Джек Уезерфорд

tribal khan, he appointed his most loyal followers as the heads of groups of one thousand soldiers and their households, and his oldest followers, such as Boorchu, took charge of units of ten thousand. He rewarded men who came from lowly black-boned lineages and placed them in the highest positions based on their achievements and proven loyalty to him on and off the battlefield. Compared with the units of ten thousand that he gave to his loyal friends, those assigned to the control of members of his own family were more meager—five thousand each to his mother, his youngest brother, and his two youngest sons, Ogodei and Tolui. With only eight thousand for Chaghatai and nine thousand for Jochi, even his two eldest sons did not receive a full tumen of ten thousand. Genghis Khan appointed trusted friends of his own to oversee the administration for several family members, particularly for his mother, youngest brother, and Chaghatai. He explained the need for such overseers by stating that Chaghatai was “obstinate and has a petty, narrow mind.” He warned the advisers to “stay beside him morning and evening to advise him.”

In order to maintain peace in this large and ethnically diverse set of tribes that he had forged into one nation, he quickly proclaimed new laws to suppress the traditional causes of tribal feuding and war. The Great Law of Genghis Khan differed from that of other lawgivers in history. He did not base his law on divine revelation from God; nor did he derive it from an ancient code of any sedentary civilization. He consolidated it from the customs and traditions of the herding tribes as maintained over centuries; yet he readily abolished old practices when they hindered the functioning of his new society. He allowed groups to follow traditional law in their area, so long as it did not conflict with the Great Law, which functioned as a supreme law or a common law over everyone.

The Great Law, however, did not represent a single codification of the law so much as an ongoing body of legal work that he continued to develop throughout the remaining two decades of his life. Genghis Khan’s law did not delve into all aspects of daily life; instead, he used it to regulate the most troublesome aspects. As long as men kidnapped women, there would be feuding on the steppes. Genghis Khan’s first new law reportedly forbade the kidnapping of women, almost certainly a reaction to the kidnapping of his wife Borte. The persistent potential for strife originating in such kidnappings still plagued Genghis Khan within his own family in the uncertainty of whether his eldest son had been fathered by him or by Borte’s kidnapper, and the uncertainty would cause increasingly more severe problems as Genghis Khan grew older.

Concomitant with an end to kidnapping, he forbade the abduction and enslavement of any Mongol. From his own capture and enslavement by the Tayichiud, he knew the individual and personal anguish of being abducted and forced to work as a slave, but he also recognized how detrimental the practice was to the entire social fabric and what strong animosities and violence it perpetrated throughout the tribes of the steppe.

Genghis Khan sought to remove every source of internal dissension within the ranks of his followers. Based upon his own experiences over the disruptions that surrounded questions of the legitimacy of children, he declared all children legitimate, whether born to a wife or a concubine. Because haggling over the value of a wife as though she were a camel could provoke lingering dissension among his men, he forbade the selling of women into marriage. For the same reasons, he outlawed adultery, an act that the Mongols’ defined differently than most people. It did not include sexual relations between a woman and her husband’s close relatives, nor those between a man and female servants or the wives of other men in his household. In keeping with Genghis Khan’s dictum that matters of the ger should be decided within the ger and matters of the steppe decided on the steppe, adultery applied to relations between married people of separate households. As long as it did not cause a public strife between families, it did not rank as a crime.

Theft of animals had always been considered wrong, but it had been commonplace in the raiding culture of the steppes, and had also been the cause of lingering animosity and discord. Perhaps remembering the great harm caused to his family when their eight geldings were stolen, Genghis Khan made animal rustling a capital offense. Additionally, he required anyone finding a lost animal to return it to the rightful owner. For this purpose, he instituted a massive lost-and-found system that continued to grow as his empire spread. Any person who found such goods, money, or animals and did not turn them in to the appropriate supervisor would be treated as a thief; the penalty for theft was execution.

Aside from fighting over lost animals, the steppe people argued frequently over hunting rights for wild animals. Genghis Khan codified existing ideals by forbidding the hunting of animals between March and October during the breeding time. By protecting the animals in the summer, Genghis Khan also provided a safety net for the winter, and hunters had to limit their kill to what they needed for food and no more. The law also specified how animals should be hunted as well as the manner of butchering, so as to waste nothing.

In addition to sex, property, and food, Genghis Khan recognized the disruptive potential of competing religions. In one form or another, virtually every religion from Buddhism to Christianity and Manichaeanism to Islam had found converts among the steppe people, and almost all of them claimed not only to be the true religion but the only one. In probably the first law of its kind anywhere in the world, Genghis Khan decreed complete and total religious freedom for everyone. Although