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AUGUST, 1881.]
CHINGHIZ KHAN AND HIS ANCESTORS.
were mixed together like butter and milk, and the latter kept a close watch on him to prevent him escaping, but some suspicion seems to have crossed Chinghiz Khân's mind, for he gradually drew his people further away. Sankun began in turn to fear that his plans might miscarry, and in the spring of the swine's year 1203, dispatched another messenger to his father. He does not mention Sankun himself having had an interview, but according to him, it was to this messenger that Wang Khân gave his He says that Wang Khân explained to him how he and Temujin had been anda," how he had owed his life to him, how his hair and beard were growing grey, and his bones needed repose, how he wished to die peaceably, and how if they were determined to carry out their plans they must do it without him and must separate themselves from him."
answer.
Let us now revert to the Yuan-ch'ao-pi-shi. We there read that after Sankum had received his father's answer, he took counsel with his companions and urged that as Chinghiz had been anxious to ally himself with his relative Chaurbeki, it would be well to fix a day and invite him to the betrothal feast, and that on his arrival they might seize him. He accordingly sent a man to invite him. Chinghiz set out with ten companions. On the way he stayed the night in the yurt of the old man Munlik. The latter reminded him that when he had formerly courted the maiden the Kirais in their pride refused; what motive could they have in asking him to go now? It was better to refuse and to make the excuse that in spring the horses are lean, and that they were then in their pastures: Chinghiz took this advice, and sent Bukhataya and Kilataya to the feast and himself went hoine again." The Huangyuan calls the messenger sent by Sankun to invite his friend to the feast Bukhuataikicha. The old man in whose yurt he stayed, and by whose advice he turned back, it calls Melige. In the biography of Bonàr in the Yuan-shi he is called Minli. Rashidu'd-din enables us to identify him as the Khonkhotan Menglik Yechige who had married Chinghiz Khân's mother, and who was the father of But
i. e. sworn friends. Erdmann, pp. 283-285. 10 i. e. by marrying his son Juchi to her." 11 Op. cit., p. 85.
18 Op. cit., pp. 167 and 168.
235
Tengri. He further tells us that Sankun's messenger, who was sent to invite Chinghiz to the feast, was Ukdaya Kunjat, called Bukdai Kunjat by Abulghâzi. Kunjat, in one Mongol dialect, and Kunsat in another, answered to the Naiman Bukaul, and meant a capbearer (prægustator).* Erdmann, I do not know on what authority, says Ukdai was accompanied on his errand by Belgeh Biki and Tudan.15
Let us now revert to the account in the Yuan-ch'ao-pi-shi. When Sankun found that his messengers returned without Chinghiz he suspected that his plot had been discovered, and determined to try and surprise him, and the best plan of doing so was resolved upon at a consultation. Ekecheryan, the younger brother of Altan, who had attended this council, in returning home, began to talk carelessly, and said "The assembly has determined that we depart to-morrow to seize Temujin. If some one were to inform him to-day, I don't know how he would reward him." His wife Alakhait said, "Do not speak unguardedly. The domestics may overhear you and accept your words as really meant." At this time Badai, a horseherd, who had brought in mare's milk, having overheard the words, returned and reported what had been said to his comrade, Kishlikh. The latter said, 'I will go and listen further'; and going into the yurt he noticed that Narin Kayan, the son of Ekecheryan, was sharpening arrows, and he heard his father warn him against letting the servants know what they were going to do. Ekecheryan ordered Kishlikh to go and catch a mottled horse, as he wished to depart the following morning. Kishlikh returned to his companion, and said he had confirmed his report, and the two determined to go and warn Chinghiz. Having caught and tethered two horses they went into their yurt, and dressed a lamb in a fire made from the wood nari, and setting out arrived the same night at Temujin's dwelling, and reported what they had overheard. The latter, having consulted with his people, forsook his camp, and hastily retired to the north of the mountain Mao-undur. Having ordered Jelmi to go and reconnoitre, he the next day reached Khalakhaljitelet.1 In the
13 Yuan-ch'ao-pi-shi, note 289.
1 Berezine, op. cit. p. 130; Abulghâzi, p. 82. 1 Op. cit., p. 285.
10 Yuan-ch'ao-pi-shi, pp. 85 and 86.
