The Secret History of the Mongol Queens: How the Daughters of Genghis Khan Rescued His Empire (7 page)

Duty outranked love, and the
baatar
always chose duty to family and country over love. Genghis Khan and Borte married for love, but none of their children had that opportunity. Each married for reasons of state, with the hope that love might develop from it. The emotional sacrifice demanded by Genghis Khan of his sons and daughters, however, was minor compared to that paid by the men who married his daughters.

The daughters of Genghis Khan bore the title
beki
, an honorific designation applied to either a prince or princess. The men who married them, however, did not receive the title
khan
or
beki
. They received the special title of
guregen
, generally meaning “son-in-law,” but in this case the meaning was more akin to “prince consort.” A man held the title only because of his marriage to the Great Khan’s daughter. If he lost her, he lost the title. Because the
guregen
could be so easily replaced, the chronicles often merely used the title rather than the name. For most practical purposes in daily Mongol life, it mattered little which man was actually filling the post at the moment. If one died, another quickly stepped into his place. Usually the replacement would be a son, brother, or nephew of the last husband.

The
guregen
occupied a unique position within the Mongol imperial system. Despite the high prestige of his close kinship to Genghis Khan, he rarely held any influential military or civilian office. Genghis Khan kept the
guregen
literally close at hand; most of them received appointments within the
keshig
, the royal guard, and thus became intimate parts of Genghis Khan’s personal camp. Those with superior ability became the leaders of their own military units, composed of about one thousand warriors from their own tribe or related clans, but under close supervision and never too far away from Genghis Khan. In this way, the best warriors in the
guregen’s
tribe were always separated from the majority of their tribe. A
guregen
had no chance to rise up within the hierarchy and no chance to wield independent power or launch his own campaigns. He held a prestigious but hardly enviable position in Mongol society.

The
guregen
served under their father-in-law, according to the
tradition of bride service that Genghis Khan had revitalized and strengthened. Instead of herding the father-in-law’s goats, camels, and yaks, these sons-in-law became herders of men; they would serve in Genghis Khan’s army and fight in his wars. Genghis Khan often sent his
guregen
on the most dangerous missions, however, and they tended to be killed at a high rate. Most of them never had the chance to return home for very long. Being a son-in-law to Genghis Khan was not merely an apprenticeship phase, as it would be for a small herder; for these men it became a brief, but usually lethal, career.

A tribe acquired prestige and material benefits if Genghis Khan chose to marry one of his daughters to its leader. For the son-in-law, however, the honor was almost certainly a death sentence as well. He served virtually as the sacrificial victim in exchange for his tribe’s prosperity. He would give his life in battle for Genghis Khan, and in return his tribe would benefit and his own offspring would be rewarded. A
guregen
entered into a harsh bargain.

Genghis Khan also used the marriages of his sons to further integrate the nation and to increase his own power within it. His sons, however, did not go to do bride service for their new in-laws, in part because they had too many wives and could never complete the task. Genghis Khan’s daughters-in-law also came to live with the royal family, just as the sons-in-law did. Unlike the
guregen
, who lost what power he had over his tribe and was destined to quickly lose his life, the daughter-in-law acquired a much more important position. She became a
beki
, a title of honor previously used primarily for powerful men, or she became
khatun
, a queen. This was certainly more than a mere honorific.

These
khatuns
functioned as the ambassadors of their tribes. They handled negotiations, served as the communications network, and hosted visitors from their own group. As Genghis Khan’s father-in-law said, his tribe’s daughters acted as their “intercessors.” Although not residing with her tribe, each
khatun
served as its queen away from home, representing the tribe in the court of Genghis Khan, where all major decisions were made. The tribe’s success depended on her success.

The position of each wife within this ambassadorial corps reflected
not only her personal relationship to her husband but also the diplomatic status of her tribe. The queens sat in careful arrangements by tiers, and where one sat relative to the other queens in the court rituals determined and publicly illustrated her tribe’s position in the Mongol nation. Over the decades, the power of these daughters-in-law as queens would grow steadily until a generation after Genghis Khan’s death, when they would become the contenders for the highest office in the land.

Khatun
is one of the most authoritative and magnificent words in the Mongolian language. It conveys regality, stateliness, and great strength. If something resists breaking no matter how much pressure is applied, it is described as
khatun
. The word can form part of a boy’s or girl’s name, signifying power and firmness combined with beauty and grace. Because of the admired qualities of
khatun
, men have often borne names such as Khatun Temur, literally “Queen Iron,” and Khatun Baatar, “Queen Hero.”

The Mongols recognized the role of the father as the provider of sperm, which created the bones of a new child, but the mother gave meat and blood. Thus male lineages became known as the
yas
, meaning “bone of the father,” while the larger kinship system was known as the
urug
, meaning “the womb.” Genghis Khan gave his royal family the name Altan Urug, the Golden Womb.

Repeatedly in Genghis Khan’s genealogy, the paternity of a child was in doubt. One of the most important ancestors of the Mongols, Alan Goa, had three sons after the death of her husband, but she insisted to all her sons that it did not matter from which father they came. The origin of a child’s bones played a less important role than the womb from which the child sprang.

When Genghis Khan’s wife Borte conceived her first child close to the time of her kidnapping, Genghis Khan insisted that, aside from the mother, it was no one’s business how she became pregnant. “It happened,” says the chronicle repeatedly. “It happened at a time when men were fighting; it happened at a time when men were killing. It
happened at a time when the starry sky twisted in the heaven, when the nation twisted in turmoil, when people could not rest in their bed, or birds in their nest.”

All that mattered was the parent’s success in raising the child. The
Secret History
eloquently described a mother’s devotion to her children: “She choked on her own hunger in order to feed them. She worried constantly how to make them into adults. She cleaned them and pulled them up by their heels to teach them to walk.” It took the effort of a mother to transform boys into men. She “stretched them by the shoulders to pull them up to become men. She pulled them by their necks. She pulled them up to the height of other men. She did these things because she was the mother with a heart as bright as the sun and as wide as a lake.”

Outlawing the sale or barter of women marked Genghis Khan’s first important departure from tribal practices regarding marriage, and gradually through a series of such changes he transformed the social position of his daughters, and thereby of all women, within his burgeoning empire. His laws regarding women did not spring from an ideological position or special spiritual revelation so much as from personal experience and the practical needs of running a harmonious society. The natural accord between male and female, the sky and the earth, the sun and the moon had a practical application in the relations of men and women in the family and in society.

Genghis Khan was certainly ambitious and had much larger desires in the world than merely uniting the warring tribes of the steppe. Yet, in order to expand his empire, he needed someone to rule the newly conquered people. He had to leave someone in charge. Ideally, he would have had a stable of talented sons and given each one of them a newly conquered country to govern, but his sons were simply not capable. Without competent sons, he could leave a general in charge, but Genghis Khan had been betrayed too many times by men inside and outside his family. He probably knew well the result of Alexander the Great’s overreliance on his generals, who subsequently divided the empire among themselves as soon as their leader died.

The women around Genghis Khan motivated him, and he constantly strove to make them happy. “My wives, daughters-in-law, and daughters are as colorful and radiant as red fire,” he said. “It is my sole purpose to make their mouths as sweet as sugar by favor, to bedeck them in garments spun with gold, to mount them upon fleet-footed steeds, to have them drink sweet, clear water, to provide their animals with grassy meadows, and to have all harmful brambles and thorns cleared from the roads and paths upon which they travel, and not to allow weeds and thorns to grow in their pastures.”

Genghis Khan’s mother and wives were too old to take command of these new nations and to enjoy the full benefits of what he had to offer, but he had a new generation of women who seemed as capable as the previous one. After uniting the steppe, Genghis Khan turned his attention to foreign nations, and now women assumed a far more important role in building the empire abroad. At least three daughters had been married to closely related clans, and those marriages had helped to solidify bonds within the newly formed Mongol nation; however, now four other daughters faced a far more challenging task beyond the Mongol world, in the lands of neighboring countries.

By the end of the summer of 1206, Genghis Khan had transformed the steppe tribes into a nation, or perhaps more precisely into a large army with a small mobile country attached. Normally, at the end of a large steppe conference, the various tribes would return to their way of life with little real change in the daily routines, but after the
khuriltai
of 1206, Genghis Khan prepared them to move out and conquer the world. Now that all the steppe tribes acknowledged him as their khan, he was ready to begin his next and greatest phase of life by turning the Mongol nation into an engine of conquest. In the coming twenty years, Genghis Khan and his Mongol army conquered and ruled the largest empire in history. In these two decades they would acquire far more people and territory than the Romans, Persians, Greeks, or Chinese had been able to do in centuries of sustained effort.

How could he take such a tiny nation of 1 million people with 100,000 warriors and conquer countries of many millions with armies of many hundreds of thousands? How could he conquer territories that were more than one hundred times the size of his small nation and more than a thousand times the size of his army?

Genghis Khan had hardy horses and excellent riders well trained in archery, but the steppe had had such horses and archers for thousands of years. His unique success derived not from any secret technology; it came out of his unique charisma and his ability to organize human effort.

To achieve the conquests for which he was aiming, Genghis Khan had to use every resource available to him to the fullest extent. To confront armies several times the size of his own, he had to maximize the effectiveness of every warrior and the talents of every Mongol—including the women. Thus, when he laid down the laws and created the organization of the state in 1206, he had special responsibilities for his mother, his wives, and, above all others, for his daughters. A generation later, a Persian chronicler wrote: “After Genghis Khan had tested his sons and discovered for what each of them was suited, he had some hesitation over the throne and office of Great Khan.”

The isolation of the Mongolian Plateau had protected the people for millennia. They had occasionally forayed out beyond the Gobi to attack sedentary people, but in the past, conquering meant leaving their homeland forever and settling in new places. Genghis Khan was about to permanently overcome the geographic obstacles separating the Mongols from the world. Under his system, Mongol warriors could travel back and forth, maintaining their home base on the steppe and commuting to the battlefront. The Gobi changed from an obstacle into a way station on the route to world domination.

Prior to 1206, no one outside of Mongolia seemed to pay much attention to the comings and goings of the nomads there. Whoever the barbarians selected to be their khan had no more importance to the city
people than whether these savages ate rats or sheep for dinner. The great centers of civilization had much more important issues to chronicle and more important politics to play than fretting about some savage tribe of herders far beyond the protective buffer formed by the vast Gobi.

Beyond the Mongolian Plateau at the beginning of the thirteenth century, civilization languished. The world was full of frenetic activity, but little significant achievement. The twelfth century that had just ended had been a stagnant era. Theology and religion had spent their meager power to move history forward and instead left the world churning in a series of endless religious wars and silly theological disputes. The old empires of the past had crumbled, but the modern nation state had not yet arrived. The era of heroes such as Alexander and Caesar had given way to petty criminals claiming to be princes of men or designated representatives of gods. The world seemed to be searching and waiting, but no one expected that the next shaper of world history would come on horseback, dressed in fur, and smelling of milk and mutton from the frozen plains of the north.

With their central geographic position and their universalistic religions and commerce, the Muslims formed the pivot of civilization, but in recent centuries the frayed world map had been torn into hundreds of shreds and patches ruled by minor aristocrats, warlords, and bandits in a constantly changing kaleidoscope of cruel conquests, forced marriage alliances, and vicious betrayals. Each area consisted of a handful of constantly changing states with its own regional civilization, but they all lagged behind the Muslims on every measure of development. The Vikings controlled a hodgepodge of territories from America to the Mediterranean; the Turks established numerous dynastic kingdoms in Central Asia and India. Only the Arabs could claim to have a truly international civilization.