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11.2 Chinggis Khan and Changchun: Chinggis Khan, Letter to Changchun, 1219

Source 11.2 begins with a remarkable letter that Chinggis Khan sent to the seventy-two-year-old Chinese Daoist master Changchun in 1219, requesting a personal meeting with the teacher.

Why did Chinggis Khan seek a meeting with Changchun? Do you think he was satisfied with the outcome of that meeting?
How does Chinggis Khan define his life’s work? What is his image of himself?
How would you describe the tone of Chinggis Khan’s letter to Changchun? What does the letter suggest about Mongol attitudes toward the belief systems of conquered peoples?
How do Sources 11.1 and 11.2 help explain the success of the Mongols’ empire-building efforts?
What core Mongol values do these documents suggest?

CHINGGIS KHAN

Letter to Changchun

1219

Heaven has abandoned China owing to its haughtiness and extravagant luxury. But I, living in the northern wilderness, have not inordinate passions. I hate luxury and exercise moderation. I have only one coat and one food. I eat the same food and am dressed in the same tatters as my humble herdsmen. I consider the people my children, and take an interest in talented men as if they were my brothers…. At military exercises I am always in the front, and in time of battle am never behind. In the space of seven years I have succeeded in accomplishing a great work, and uniting the whole world into one empire. I have not myself distinguished qualities. But the government of the [Chinese] is inconstant, and therefore Heaven assists me to obtain the throne…. All together have acknowledged my supremacy. It seems to me that since the remote time … such an empire has not been seen…. Since the time I came to the throne I have always taken to heart the ruling of my people; but I could not find worthy men to occupy [high offices]…. With respect to these circumstances I inquired, and heard that thou, master, hast penetrated the truth…. For a long time thou hast lived in the caverns of the rocks, and hast retired from the world; but to thee the people who have acquired sanctity repair, like clouds on the paths of the immortals, in innumerable multitudes…. But what shall I do? We are separated by mountains and plains of great extent, and I cannot meet thee. I can only descend from the throne and stand by the side. I have fasted and washed. I have ordered my adjutant … to prepare an escort and a cart for thee. Do not be afraid of the thousand li [a great distance]. I implore thee to move thy sainted steps. Do not think of the extent of the sandy desert. Commiserate the people in the present situation of affairs, or have pity upon me, and communicate to me the means of preserving life. I shall serve thee myself. I hope that at least thou wilt leave me a trifle of thy wisdom. Say only one word to me and I shall be happy.

[After a long journey, Changchun arrived at the camp of Chinggis Khan, located in what is now Afghanistan. One of Changchun’s disciples recorded what happened in their initial meeting.]

[T]he master presented himself to the Emperor, who greeted him, and said: “You were invited by the other courts (the Kin and the Sung), but you refused. Now you have come to see me, having traversed a road of ten thousand li. I am much gratified.” The master answered: “The wild man of the mountains came to see the emperor by order of your majesty; it was the will of Heaven.” Chinghiz invited him to sit down, and ordered a meal to be set before him. After this he asked: “Sainted man, you have come from a great distance. Have you a medicine of immortality?” The master replied: “There are means for preserving life, but no medicines for immortality.” Chinghiz lauded him for his sincerity and candour. By imperial order two tents were pitched for the master east of the emperor’s tents. The emperor gave him the title of shen sien (the immortal).

Source: E. Bretschneider, Mediaeval Researches from Eastern Asiatic Sources, vol. 1 (London, 1875), 37–39, 86.