________________
SEPTEMBER, 1880.)
CHINGHIZ KHAN AND HIS ANCESTORS.
219
like snow towards them, and they inferred he must live in that direction. Presently Budantsar himself appeared. As he and his brother were on their way home, he remarked that "it was a good thing when there was a head on a man's trunk, and a collar on his coat." On being asked what he meant, he replied that the people on the Tunggeli had no chief, and that it would be easy to subdue them. On reaching home his brothers put Budantsar at their head, and together they returned and conquered the people on the Tung- geli. We are still clearly in the land of mere legend. Budantsar, according to Munshi, the author of the Tarikhi Mekim Khani, who calls him Buzenjir, means in Mongol a rhinoceros, and he argues that the prince was actually changed into that animal. Whatever the value of this etymology, it seems probable that the stories about his being fed in an abnormal manner during his exile were altered from the same Uighur saga, whence his miraculous birth was derived, where we read that "the reign of Buku Khan was very prosperous, and he was marvellously assisted by three ravens sent by Heaven. They knew all the languages of the world, and brought him news whencesoever it was required."-Bretschneider, p. 127. If the Buku Khân of the Uighur legend be the same as the Pi-kie-ko-han of the Tang Annals, he lived about the middle of the 8th century A.D. That we are still in the land of legend is best proved by the discordant testimony of the authorities as to the children of Budantsar. Rashidu'd-din says he had two sons Buka and Buktai. The latter name is given as Tuka by Abulghazi ;4 the former is another repetition of the name of the stem-father of the Uighur chiefs. The genealogy in the Yuan-shi gives Budantsar but one son, whom it calls Paka-li-tai-ha-pi-tsi, which Hyacinthe gives as Bagaritai Khabichi. DeMailla's authority gives the name as Capitsi Culup Patura.88
The Yuan-ch'ao-pi-shi calls him Barin Shuratukhabichi. The Altan Topchi calls him Kabachi Kuluk, and gives him a son Biker Baghatur, while Ssanang Setzen calls him Bagharitaikhân Isaghochi, whom he makes the father of Khabichi Baghatur.
These two authors therefore introduce an extra generation into the pedigree not warranted by any
of the other authorities, and we shall be most safe in following the Imperial list as published in the Yuan-shi, and making Khabichi the successor of Budantsar and the father of Makha Todan.
The Yuan-ch'ao-pi-shi gives Budantsar two illegitimato sons. It says that when he conquered the people of Tunggeli he seized a pregnant female, who said she belonged to the tribe of Jarjium Adankha Uriangka.
Having made her his wife she bore a son Jajiratai, who was the ancestor of the tribe of Jadar. He was the father of Tugu-udai, the father of Buri Balohira, the father of Kara Kadaan, the father of Ja mu ka, who ruled the race Jadal. This illegitimate son of Budantear, Wajirtai, seems to be the same one who is called a little later in the Yuan-ch'ao-pi-shi, Jauradai, and who, we are told, was legitimised by his father, and allowed to share in the family sacrifice to the shades of the ancestors. He is called Wajirtai by Ssanang Setzen, who tells us he was the ancestor of the family Wajirtai. These various names are no doubt equivalent to the Juriat or Jajerat of Rashidu'd-dîn, who were the subjects of Ja mu ka as above mentioned, but he makes the race descend from a son of Tumench Khân, to whom we shall refer presently. The meaning of the genealogical puzzle probably is that the Juriats or Jajerats were treated by the Mongols as of doubtfully genuine Mongol blood, and we are in fact told that on their father's death Jauriat was driven out of his house as illegitimate by Badantsar's successor Khabichi.
By a second side-wife Budantsar, according to the Yuan-ch'ao-pi-shi, had another son called Baaridai, who was the ancestor of the tribe Barin. Baaridai's son was called Chedukulbok, who had many wives and children, from among whom was formed the tribe of Menian-barin. Rashidu'd-din, although he names the Barins among the Niruns or children of light, does not trace them to any eponymos like he does so many of the other Mongol clans, and it would seem from this entry in the Yuan-ch'ao-pi-shi that they were not deemed of pare descent.
Buktai, the second son of Budantsar, according to Rashid, is not mentioned by the other authori. ties unless his name be a mere corruption of Bagharitai. The Persian author makes him
32 Senkofski, Suppl. pp. 76 and 77. 33 Op. cit. note 237. s. Abulghazi, p. 66 and note 4.
38 Op. cit. ix. p. 5.
30 Adankha is perhaps the mountain Adakhai north of Urga, whence the head streams of the Karagol flow.
