Jamuka seemed moved by the plea and by the emotion of his erstwhile junior partner who now ruled all that Jamuka once had and much more. He seemed for a moment to fall into Temujin’s sentimental nostalgia for the brotherhood of their youth. Jamuka responded, “We ate the food that is not to be digested, and we spoke to each other the words that are not to be forgotten” while “sharing together the quilt under which we slept.” Jamuka then blamed their separation on the influence of another, unnamed person: “We have been provoked by one who cuts across us. We have been goaded by one who came from the side.”
The Secret History offers a lengthy confession and repentance by Jamuka, but both the grandiose prose and the detail of its account invite suspicion regarding its accuracy. “Now, when the world is ready for you,” the text quotes Jamuka as saying, “what use is there in my becoming a companion to you? On the contrary, sworn brother, in the black night I would haunt your dreams, in the bright day I would trouble your heart. I would be the louse in your collar, I would become the splinter in your door-panel.”
Almost like a modern lawyer pleading for mercy based on psychological problems and emotional disability, Jamuka reflected back on their youth, searching for an explanation of why he had been so drawn to Temujin and why he had betrayed him. Jamuka explained laconically that he himself had lost both of his parents, had no siblings or trusted companions, and had a shrew for a wife. But rather than asking for mercy in the end, Jamuka asked for death, with a single request—that they kill him in the aristocratic way without shedding his blood on the earth or exposing it to the sun and sky.
Although he had failed Temujin in life, Jamuka offered to be a better friend to him in death. He vowed that if Temujin would place his body in a high place, he would watch over Temujin and all of his descendants: “Kill me and lay down my dead bones in the high ground. Then eternally and forever, I will protect the seed of your seed, and become a blessing for them.” Legend says that Temujin buried Jamuka in the golden belt that he had given to Jamuka when they swore the oath of andas.
Jamuka had been Temujin’s first rival, and now he ended his life as the last of the Mongol aristocrats opposing him. In Temujin’s long quest for control of the Mongol clans, Temujin had defeated every tribe on the steppe and removed the threat of every aristocratic lineage by killing off their men and marrying their women to his sons and other followers. He chafed under the authority of anyone who stood above him. He killed Begter to rule over his family. He destroyed the Merkid because they took his wife. He killed off the Tatars who had killed his father and looked down on the Mongols as little more than steppe rats. He overthrew the nobles of his own Mongol people and eliminated one by one the higher-ranking Mongol clans of the Tayichiud and the Jurkin. When his own ally and father figure refused to allow a marriage between their respective families, Temujin destroyed him and his tribe. When the Naiman queen mocked the Mongols as her inferiors, he attacked the tribe, killed her husband, and gave her to one of his men as a wife. Finally, he killed Jamuka, one of the people whom he most loved in life, and thereby destroyed the aristocratic Jadaran clan.
Temujin now ranked as undisputed ruler of a vast land, controlling everything from the Gobi in the south to the Arctic tundra in the north, from the Manchurian forests in the east to the Altai Mountains of the west. His empire was grass and contained far more animals than humans. Victory on the battlefield alone did not confer legitimacy of rule until it was publicly acclaimed at a khuriltai of representatives from every part of the territory. If a group chose not to send anyone, then they rejected the rule of the khan who called it. The khan could not claim to rule them, and, more important, they could not claim his protection.
Temujin allowed another year to restore peace and mend relations before he called the khuriltai to install him in office. In 1206, the Year of the Tiger, Temujin returned to the headwaters of the Onon River near his sacred mountain of Burkhan Khaldun and summoned a khuriltai, probably the largest and most important ever held in steppe history. Tens of thousands of animals grazed nearby to provide milk and meat for the festivities. The lines of gers stretched for miles in every direction from the camp of Temujin, and at the center of all stood the horsehaired sulde, the Spirit Banner that had guided Temujin to this event. Days of great solemnity and massive ceremony alternated with days of celebration, sports, and music. The court shamans, including Teb Tengeri, pounded their drums and sang by day, and musicians performed at dusk. The night air filled with the mesmerizing drone of the distinctive type of Mongolian throat singing, or overtone singing, in which men make sounds from so deep inside their bodies that they can follow two musical lines simultaneously. As with every major political event, young people competed in wrestling, horse racing, and archery, the traditional games of the Mongol known as naadam.
Temujin controlled a vast territory roughly the size of modern western Europe, but with a population of about a million people of the different nomadic tribes under his control and probably some 15 to 20 million animals. He ruled not merely as the khan of the Tatars, the Kereyid, or the Naiman. He was to be the ruler of all the People of the Felt Walls, and for this new empire, he chose a new official name derived from his own tribe. He named his people Yeke Mongol Ulus, the Great Mongol Nation. After uniting all the people, he abolished inherited aristocratic titles in their lineages, clans, and tribes. All such offices belonged to the state, not to the individual or his family, and they would be distributed at the will of the new ruler. For himself, Temujin rejected the older tribal titles such as Gur-Khan or Tayang Khan and chose instead the title that his own followers probably already used for him, Chinggis Khan, a name that later became known in the West through the Persian spelling as Genghis Khan. The Mongolian word chin means strong, firm, unshakable, and fearless, and it is close to the Mongolian word for wolf, chino, the ancestor from whom they claimed descent. It was a simple, but fitting, title for the new khan.
Like most successful rulers, Genghis Khan understood the political potential of solemn ceremony and grand spectacle. Unlike most rulers confined within the architecture of buildings such as palaces or temples, however, the installation of Genghis Khan took place on the vast open steppe, where hundreds of thousands of people participated.
Mongol public ceremonies created a marked impression on visitors and chroniclers who described them in detail. The fullest surviving account available comes from the seventeenth-century French biographer François Pétis de la Croix, who had access to now-lost Persian and Turkish documents of the era. According to Pétis, Genghis Khan’s followers “placed him upon a black Felt Carpet, which they had spread on the Ground; and the Person who was order’d to give the Peoples Voice, pronounc’d to him aloud the Peoples Pleasure.” The speaker admonished Genghis Khan “that whatever Authority of Power he had given him, was derived from Heaven, and that God would not fail to bless and prosper his Designs if he govern’d his Subjects well and justly; but that, on the contrary he would render himself miserable if he abused that power.”
The ceremony provided an unmistakable sign of support from his followers, who publicly demonstrated their submission by raising him up on a carpet above their heads and literally carrying him to the throne. Then they “bow’d their knees nine times before this new Emperor, to shew the Obedience they promised to him.” Just as the presence of each lineage committed its support to Genghis Khan, the presence of each shaman showed that his spirits and dreams had instructed him to do likewise. Without an organized religion, the shamans conferred a spiritual blessing on the event and made it more than just a political occasion. Through their presence, the event became a sacred proclamation of Temujin’s spiritually ordained destiny from the Eternal Blue Sky.