Historical corpus of the Mongolian language

translit. ede'er üges-ün arqas uqaqdaba

en I do understand the scheme behind these words of his:

translit. qatquldu'an-u teri'üt üges bui bilge-beki tödö'en qoyar qatqulduqui tuq bosqatqun aqtas tarqula'ulutqun ariyal ügei bui-je ke'eba

en they are the words that precede a fight. You Bilge Beki and Tödö’en raise the war standard and fatten the geldings; there is no time for hesitation!’

translit. tedüi ong-qan-naca arqai-qasar qariqui-tur sügegei-je'ün-ü eme kö'ün tende to'oril-tur aju'u

en And so Arqai Qasar returned from Ong Qan, but because the wife and children of Sügegei Je’ün were there with To’oril,

translit. otqu jürüge yadaju sügegei-je'ün arqai-yaca qocorcu'ui arqai irejü ede üges cinggis-qahan-a ügüleba

en Sügegei Je’ün did not have the courage to go with Arqai and stayed behind. When Arqai arrived he reported these words of Senggüm to Činggis Qa’an.

translit. 182. tedüi cinggis-qahan odu'at baljuna-na'ur bawuba

en §182 Činggis Qa’an then left and pitched camp at Lake Baljuna.

translit. tende bawuqui-tur co'os-caqān qorulas jöb tende uciralduba

en When he was about to encamp, he met right there the Qorulas of Čo’os Čaqān.

translit. tede qorulas ülü bulqan elsen ireba

en These Qorulas submitted to him without fighting.

translit. önggüd-ün alaquš-digit-quri-daca asan sartaqtai caqān teme'etü minqan irges ta'uju ergüne-müren huru'u buluqat keremün qudalduju abura ayisurun baljuna usulan oroqui-tur uciraba

en From Alaquš Digit Quri of the Önggüt came Asan the Sartaq. He had a white camel and was driving a thousand wethers along the Ergüne River downstream in order to buy pelts of sables and squirrels. As he drew in to water his wethers at Lake Baljuna he met Činggis Qa’an.

translit. 183. cinggis-qahan mün baljuna usulan büküi-tür qasar eme kö'ü-ben yegü yisüngge tuqu-tan qurban kö'üd-iyen ong-qan-tur gējü cö'en beyes nököd-iyer-iyen qarcu aqa-yu'an ke'en cinggis-qa'an-i erin qara'un-jidün-ü niru'ut kigürijü olun yadan yadaju siri sirbusun idejü yabu'at baljuna-da cinggis-qahan-tur neyileba

en §183 Činggis Qa’an was also watering his animals at the same Lake Baljuna when Qasar, leaving behind his wife and his three sons Yegü, Yisüngge and Tuqu with Ong Qan, departed with his companions - few in number and dispossessed of all but their bodies. Saying, ‘I will join my elder brother,’ he searched for Činggis Qa’an. He climbed the ridges of Qara’un Jidun, but he could not find him there; being in dire straits he ate hides and sinews and went on, eventually joining Činggis Qa’an at Lake Baljuna.

translit. qasar-i ire'ülü'et bayascu cinggis-qahan ong-qan-tur elcin ilēya ke'en eyetüjü jewüredei qali'udar uriangqadai caqurqan qoyar-iyar ügülejü ilērün qan ecige-de qasar-un üge ke'en ügületkün ke'en ügülerün aqa-yan qaraju qara'a inu jabqaba

en Činggis Qa’an received Qasar and rejoiced. They agreed to send messengers to Ong Qan. Through Qali’udar of the Je’üret and Čaqurqan of the Uriangqai Činggis Qa’an sent a message. He told Qali’udar and Čaqurqan, ‘Tell my father the Qan that these are the words of Qasar,’ saying: ‘I watched for my elder brother But lost sight of him;

translit. qayiju qa'ul<u>qa (?) inu olun yadaba

en I searched for his tracks But could not find his trail;

translit. qayilaju dawu-ban ese sonosdaba

en I called him but my voice He did not hear.

translit. hot qaraju urbang deretü bolju gebtemü bi eme kö'ün minu qan ecige-tür bui itegemji ere'en olu'asu qan ecige-tür otqu bi ke'ejü ilēba ke'en ügületkün basa ügülerün ba

en I now lie gazing at the stars I with a clod of earth as my pillow. My wife and sons are with you, my father the Qan. If, hopefully, I get from you someone I can trust, I will come back to my father the Qan. Tell him that Qasar sent this message!’ He also said to them,

translit. tan-i uda'aran gödöljü kelüren-ü arqal-geügi-de boljalduya ta tende iretkün ke'en boljalduju tedüi qali'udar caqurqan qoyar-i ilē'et jürcedei arqai qoyar-i algincilaju baljuna-na'ur-aca cinggis-qahan uda'aran e'üsülcejü qarun morilaqsa'ar kelüren-ü arqal-geügi-de gürba

en ‘We shall follow close behind you and meet at Arqai Geügi on the Kelüren River. You must come there!’ Having agreed on the time and place of meeting, Činggis Qa’an forthwith sent Qali’udar and Čaqurqan on their mission. He sent Jürčedei and Arqai ahead to reconnoitre, and at once set forth from Lake Baljuna together with the army. They rode out and arrived at Arqai Geügi on the Kelüren River.

translit. 184. qali'udar caqurqan qoyar ong-qan-tur gürcü qasar-un üge ke'en endece ügülejü ilēksen üges ügülejü'üi

en §184 Qali’udar and Čaqurqan reached Ong Qan and gave him the verbal message sent from here, saying, ‘It is Qasar’s message.’

translit. ong-qan altan terme bosqaju genet qurimlan aju'ui qali'udar caqurqan qoyar-un üge-tür ong-qan ügülerün teyin bö'esü qasar iretügei ke'ejü itegemji itürgen-i ilēye ke'en ilēldüjü'üi

en Ong Qan had set up his golden tent of thin woollen cloth and was feasting, not suspecting anything. Upon the words of Qali’udar and Čaqurqan, Ong Qan said, ‘If it is so, let Qasar come!’ He then said, ‘I shall give Itürgen in trust.’ And he sent him with them.

translit. tedüi ire'et boljāl qajar-a arqal-geügi-de gürküi-lü'e baru'a yeke-yi üjejü itürgen elcin qarin tuta'aju'u

en And so they came, and as they were reaching the appointed place at Arqai Geügi, the envoy Itürgen seeing the signs of a multitude in the distance, turned back and fled.

translit. qali'udar-un morin qurdun aju'u

en Qali’udar’s horse being swifter,

translit. qali'udar güyicejü bariqu jürüge yadaju urida'un qoyina'un inu hoqtoriqan yabuqui-tur caqurqan-u morin uda'an aju'u

en Qali’udar caught up with him, but did not venture to seize him; instead, going now in front of him, now behind him, he kept on obstructing his way. Čaqurqan’s horse was slower,

translit. qoyinaca sumun-u gürküi üjü'ür-e itürgen-ü altan eme'eltü qara aqta-yin quyang huja'ur sa'utala qarbuju'u tende itürgen-i qali'udar caqurqan qoyar bariju cinggis-qahan-tur abciraba

en at an arrow’s shot from the rear, he hit Itürgen’s gold-saddled black gelding on the tip of its rump, so that it sat on its haunches. Qali’udar and Čaqurqan then took Itürgen captive and brought him to Činggis Qa’an.

translit. cinggis-qahan itürgen-tür ülü keleleldün qasar-tur abcu odutqun qasar medetügei ke'eba

en Not speaking to Itürgen, Činggis Qa’an said, ‘Take him to Qasar; let Qasar decide how to deal with him!’

translit. abcu odu'asu qasar itürgen-tür ülü keleleldün mün tende cabciju gēba

en They took him to Qasar who, without saying a word to him, cut Itürgen down and cast away his body there and then.

translit. 185. qali'udar caqurqan qoyar cinggis-qahan-a ügülerün ong-qan genet bui altan terme bosqaju qurimlamui ötörlen igülgüjü sönit dülil<i>gejü nenden büciye ke'eba

en §185 Qali’udar and Čaqurqan said to Činggis Qa’an, ‘Ong Qan is off his guard; he has pitched his golden tent and is feasting. Let us quickly move forward from here and, travelling through the night, let us attack him by surprise and surround him!’

translit. ene üge-yi jöbsiyejü jürcedei arqai qoyar-i algincila'ulju sönit düli'et gürcü jeje'er-ündür-ün jer-qabciqai-yin amasar-a büküi-tür büciba

en Činggis Qa’an approved these words and sent Jürčedei and Arqai ahead to reconnoitre. They travelled through the night and having reached Ong Qan’s camp, which was at the Jer Gorge pass of Jeje’er Heights, they surrounded it.

translit. qurban söni[t] qurban üdüt bulqaqdarun bücijü bayibasu qutu'ar üdür yadaju müt oroba

en They fought for three nights and three days, but our men stood firm, surrounding the Kereyit, who on the third day were exhausted and surrendered.

translit. ong-qan senggüm qoyar-i söni ker ber qaruqsan-i ese medekdeba

en Ong Qan and Senggüm escaped during the night - how they did so was not known.

translit. ene bulqalduqci jirgin-ü qadaq-ba'atur aju'u

en One who fought longer than the others was Qadaq Ba’atur of the Jirgin.

translit. qadaq-ba'atur oroju irejü ügülerün qurban sönit qurban üdüt bulqaldurun tus qan-iyan üje'et bariju ker ala'ulqu ke'en tebcin yadaju ami-yan qoroqun küngketügei ke'en su'ora'ulun bulqaldula'a bi edö'e ükü'ülde'esü üküsü cinggis-qahan-a soyurqaqda'asu gücü öksü ke'eba

en When he came out to surrender, Qadaq Ba’atur said, ‘We fought three nights and three days. I said to myself, “How can I let my rightful lord be seized and killed before my eyes?” Unable to forsake him, I struggled and kept on fighting so that he could escape and save his life. Now, if I shall be made to die, I shall die, but if Činggis Qa’an favours me, I will serve him.’

translit. cinggis-qahan qadaq-ba'atur-un üge-yi jöbsiyejü jarliq bolurun tus qan-niyan tebcin yadaju amin qoroqun küngketügei ke'en bulqalduqu ere tere ülü-'ű bui nököcekdegü gü'ün büle'e ke'e'et soyurqaju ülü ükü'ülün quyildar-un amin-u tula qadaq-ba'atur-i ja'un jirgin-i quyildar-un eme kö'ün-e inu gücü öktügei nu'un kö'ün törö'esü quyildar-un uruq-un uruq-a gürtele daqaju gücü öktügei ökin kö'ün törö'esü ecige eke anu ö'er-ün dura-'ar bu qudalatuqai quyildar-un eme kö'ün-ü emüne ümere-'en jarutuqai ke'en soyurqan jarliq bolba

en Činggis Qa’an approved Qadaq Ba’atur’s words, saying, ‘Is he not a true fighting man who says that he is unable to forsake his rightful lord and lets him escape, saving his life? He is a man worthy to be one’s companion.’ And favouring him, he did not have him killed. ‘Because Quyildar lost his life, Qadaq Ba’atur and one hundred Jirgin must serve Quyildar’s wife and children. If boys are born to them, they must in turn serve Quyildar’s descendants to the offspring of his offspring. If girls are born to them, their parents must not betroth them according to their own wishes, for their daughters must be servants and attend to Quyildar’s wife and children.’ He gave this order favouring Qadaq Ba’atur.

translit. quyildar-secen-ü aman urida nekeksen-ü tula cinggis-qahan soyurqaju jarliq bolurun quyildar-un uruq-un uruq-a gürtele quyildar-un tusa-yin tula önecid-ün abliqa abun atuqai ke'en jarliq bolba

en Because Quyildar Sečen had opened his mouth and spoken first, even before Jürčedei, Činggis Qa’an favoured him with the following order: ‘On account of Quyildar’s service, Quyildar’s descendants to the offspring of his offspring shall receive the bounty granted to orphans.’

translit. 186. tedüi kereyit irge dorayita'ulju jük jük qubiyaju tala'ulba

en §186 Thus Činggis Qa’an crushed and despoiled the Kereyit people, distributing them on all sides.

translit. suldudai taqai-ba'atur-un tusa-yin inu tula niken ja'un jirgin-i ökba

en He gave Taqai Ba’atur of the Suldus one hundred Jirgin in reward for his services.

translit. basa cinggis-qahan jarliq bolurun ong-qan-nu de'ü jaqa-gambu jirin ökit aju'ui egecimet inu ibaqa-beki-yi cinggis-qahan ö'esün aburun döyimet sorqaqtani-beki-yi tolui-ya ökba

en Further, Činggis Qa’an ordered as follows: Ong Qan’s younger brother Jaqa Gambu had two daughters. The elder one, Ibaqa Beki, Činggis Qa’an took for himself. The younger one, Sorqaqtani Beki, he gave to Tolui.

translit. tere silta'an-iyar jaqa-gambu-yi imada qariyatan emcü irge ber tumda'a nökö'e kilgün bol ke'ejü soyurqaju ese tala'ulba

en For that reason, saying that Jaqa Gambu and the personal subjects belonging to him should be kept together and be regarded like the second shaft of a cart for himself, he showed favour to Jaqa Gambu and did not take his people away from him.

translit. 187. basa cinggis-qahan jarliq bolurun badai kis<i>liq qoyar-un tusa-yin anu tula ong-qan-nu altan terme sa'uqsa'ar altan gürü'e ayaqa saba

en §187 Činggis Qa’an also gave the following order: ‘Because of Badai’s and Kišiliq’s service, they shall have Ong Qan’s golden tent just as it stands, with his golden bowls and vessels,

translit. asaraqsat haran salte ongqojit-kereyid-i kesikten anu boltuqai qorcila'ulju ötökle'üljü uruq-un uruq-a gürtele darqalan jirqatqun olon dayin-tur ha'ulu'asu olja olu'asu oluqsa'ar abutqun ura'a görö'esün ala'asu alaqsa'ar abutqun ke'en jarliq bolba

en together with the people who looked after them, and the Ongqojit Kereyit as their bodyguards. You, Badai and Kišiliq, enjoy the privilege of being freemen to the offspring of your offspring, allowed to carry quivers and drink the ceremonial wine! When swiftly pursuing many foes, If you get booty, What you get you shall take away. When in a battue You slaughter wild beasts, What you slaughter you shall take away.’

translit. basa cinggis-qahan jarliq bolurun badai kis<i>liq qoyar-un amin ja'ura tusa gürgeksen-ü tula möngke tenggeri-de ihe'ekdejü kereyit irge doraida'ulju ündür-ün oron-tur gürba-je mona qoyina uruq-un uruq-a minu oron-tur sa'uju ene metü tusa gürgeksed-i ulam ulam uqatuqai ke'en jarliq bolba

en He further ordered: ‘Because of the vital service performed by Badai and Kišiliq, and under the protection of Eternal Heaven, I crushed the Kereyit people and, indeed, gained the high throne. In future, the offspring of my offspring who will occupy this throne of mine must successively remember those two who performed such service!’ So he ordered.

translit. kereyit irge dawuliju ken-e ber ese dutatala tüge'eldüba

en When the Mongols subjugated the Kereyit people, they distributed them among each other so that nobody went short.

translit. tümen-tübe'en-i tüge'eldüjü tügetele abulcaba

en They distributed the Tümen Tübe’en and they all took of them until they had plenty.

translit. olon-dongqayit oquqa üdür-e ülü gürgen tala'ulba-je cisutu tonoq abuqci jirgin-ba'atud-i jisüjü qubiyaju gürgeldün yadaba

en They despoiled the Olon Dongqayit in less than a day. As for the brave Jirgin who used to strip the blood-stained clothing and possessions from the enemy, they divided and apportioned them, but could not give some to everybody.

translit. kereyit irge tedüi qoru'aju tere übül abji'a-ködeger-i übüljeba

en Having in this way annihilated the Kereyit people, Činggis Qa’an spent that winter at Abji’a Ködeger.

translit. 188. ong-qan senggüm qoyar beyes-iyen dayijiju qarcu odu'at didik-saqal-un nekün-usun-a ong-qan hangqaju oroqu bolun naiman-u qara'ul qori-sübeci-tür oroju'u qori-sübeci ong-qan-ni bariju'u bi ong-qan buyu kē'esü ülü tanin ese büsirejü tende alaju'u

en §188 Ong Qan and Senggüm escaped with their bare lives and went away, unwilling to submit to Činggis Qa’an. Ong Qan, who was suffering from thirst, was going to drink at Nekün Usun of Didik Saqal when he came across the Naiman patrolman Qori Sübeči. Qori Sübeči seized Ong Qan and although the latter declared, ‘I am Ong Qan’, Qori Sübeči did not recognise him and, disbelieving him, slew him on the spot.

translit. senggüm didik-saqal-un nekün-usun-a ülü oron qada'un yorciju cöl-tür oroju usurqarun qulat hilu'atuju bayiqun-i senggüm bawuju mariyaju'u

en Senggüm did not go to Nekün Usun of Didik Saqal, but bypassed it and entered the Čöl. While searching for water, he dismounted and stalked some wild asses that were standing there, plagued by gadflies.

translit. senggüm-ün nökör kököcü aqtaci emetü senggüm-lü'e qurba'ula aju'u

en Senggüm’s companion, the equerry Kököčü had his wife with him. With Senggüm they were altogether three of them.

translit. mori-yan kököcü aqtaci-da'an bari'ulju'ui kököcü aqtaci aqta inu kötölü'et qarin qataraju'ui eme inu ügülerün altata[i]-yi emüsküi-tür amtata[i]-yi ideküi-tür kököcü minu ke'egü büle'e

en He gave his horse to his equerry Kököčü to hold. The equerry Kököčü led the horse away and started trotting back home. His wife said, ‘When you wore gold-embroidered clothes, And ate tasty dishes, He called you “my Kököčü.”

translit. qan-niyan senggüm-i yekin teyin tebcijü gējü odun buyu ci ke'ejü eme inu bayiju qocorcu'u kököcü ügülerün senggüm-i erelesü ke'en buyu-je ci ke'ejü'üi

en How can you go away now, forsaking and abandoning in this way your lord Senggüm?’ So saying, his wife stopped there and remained behind. Kököčü said, ‘Surely you have said to yourself, “I want to take Senggüm as my man!”’

translit. tere üge-tür eme inu ügülerün eme gü'ün noqai ni'urtai ke'ekdeyi-je bi altan jantawu ber inu ök usun ber utquju u'utuqai ke'ejü'üi

en To these words his wife said, ‘You call me “A woman with a dog’s face;” all the same give him at least his golden cup - let him at least draw water and drink!’

translit. tendece kököcü aqtaci altan jantawu inu ab ke'en qoyinaqsi oru'at qataraju'u

en Thereupon the equerry Kököčü threw the golden cup back at him, saying, ‘Take it!’, and trotted off.

translit. tedüi ire'et cinggis-qahan-tur kököcü aqtaci irejü senggüm-i teyin cöl-tür gējü ireba

en And so he came to us, and upon his arrival the equerry Kököčü said to Činggis Qa’an, ‘This is how I have come, leaving Senggüm in the Čöl’,

translit. bi ke'en tende ügüleldüksen üges-iyen bügüde-yi tegüs ügülejü ögü'esü cinggis-qahan jarliq bolurun eme-yi inu soyurqaju mün kököcü aqtaci-yi tus qan-niyan eyin tebcijü irejü'üi

en and he related from beginning to end everything that had been said between himself and his wife. Činggis Qa’an then ordered: ‘To his wife I will show favour. As for the equerry Kököčü himself, who comes here having in this manner abandoned his rightful lord,

translit. eyimü gü'ün edö'e ken-tür nököce'esü itegekdegü ke'ejü cabciju gēba

en who would now trust such a man and take him for a companion?’ He cut him down and cast away his body.

translit. 189. naiman-u tayang-qan-nu eke gürbesü ügülerün ong-qan erten-ü ötögü yeke qan büle'e

en §189 Gürbesü, the mother of Tayang Qan of the Naiman, said, ‘Ong Qan was the great old qan of former days.

translit. teri'ü inu abciratqun mün bö'esü tayiya bida ke'ejü qori-sübeci-tür elci ilējü teri'ü inu hoqtolju abcira'ulju taniju caqān toloq de'ere talbiju berined-iyen berile'üljü ötökle'üljü qu'urda'ulju ayaqa bariju tayiju'ui tende teri'ün teyin tayiqdarun inējü'ü

en Bring his head here and if it is really his we shall sacrifice to it!’ She sent a messenger to Qori Sübeči and had him cut off and bring back his head. She recognized it and placed it on a large white felt rug. She had her daughters-in-law perform the rites pertaining to a daughter-in-law, ordered that the ceremonial wine be drunk and the horse fiddle be played, and, holding the cup, made an offering to the head. The head, being then so honoured, laughed.

translit. ine'eba ke'en tayang-qan kemkerü gec<i>kile'üljü'üi

en ‘It laughed’, said Tayang Qan; he stamped on it and crushed it to pieces.

translit. tende kökse'ü-sabraq ügülejü'ü

en Thereupon Kökse’ü Sabraq said,

translit. üküksen qan gü'ün-ü teri'ün inu ta-gü hoqtolju abcirat nökö'e-te ta-gü kemgerit ya'un jokiqui noqan-u bidan-u qucaqui dawun mawui bolbi

en ‘You have cut off the dead qan’s head and brought it here; the next thing you do is to crush it to pieces! This is not right. The sound of our dogs’ barking has turned nasty.

translit. inanca-bilge-qan ügülele'e eme jala'ui ere bi ötölba

en Inanča Bilge Qan formerly said: “My wife is young, but I, her husband, have become old.

translit. ene tayang-i elbesü-'er töre'ülüle'e ayi torluq töreksen kö'ün minu törülmisi olon doromjin mawui ulus minu asaraju barin cidaqu-yū ke'ele'e edö'e noqan-u dawun idüreküi qucal qucamui qadun-nu bidan-u gürbesü-yin jasaq qurca bolbi

en This son of mine Tayang I begot only through magic. Ah, this son of mine, born a weakling, Has grown weak and emaciated: Will he be able to care for and control My numerous, base and unruly people?” So he said. Now the dogs are barking and this barking sounds as if a calamity is approaching. The rule of our queen Gürbesü has become harsh,

translit. qan minu torluq tayang jö'ölen buyu ci sibawulaqu abalaqu qoyar-aca busi setkil erdem ügei bui ke'ekdejü tende tayang-qan ügülerün ene dorona cö'eket mongqol bui ke'ekdemüi tede irgen ötögü yeke erten-ü ong-qan-ni qor-iyar-iyan ayu'ulju dayiji'ulju ükü'ülba

en and you, my qan Torluq Tayang, are soft. You have no thought or skill except for falconry and hunting.’ Being told so, Tayang Qan then said, ‘I hear that there are a few Mongols yonder in the east. These people with their quivers terrified the great old Ong Qan of former days, causing him to desert his own companions and perish.

translit. edö'e mün qan bolsu ke'en aqun-u tede tenggeri de'ere naran sara qoyar gereten gege'en boltuqai ke'en naran sara qoyar bui-je qajar de'ere qoyar qat ker bolqu bida otcu tedeket mongqol-i abciraya ke'ejü'üi

en Do they now want to be rulers themselves? Even if there are two shining lights, the sun and the moon, in the sky above - both sun and moon are indeed there - yet how can there be two rulers on earth? Let us go and bring here those few Mongols!’

translit. te'ün-tür eke inu gürbesü ügülerün yeki'üje tede'er-i mongqol irgen hünür mawutan qubcasu baratutan büle'ei anggida qolo büjü bütügei sili'un berinet ökid-i anu maqa abcira'ulju qar köl anu ukiya'ulju üni'et qoni<n>d-iyan maqa sa'a'ulqun ele ke'ejü'üi

en At that, his mother Gürbesü said, ‘What could we do with them? The Mongol people have always smelt bad and worn grimy clothes. They live apart, and far away. Let them stay there. But we might perhaps have their fine daughters and daughters-in-law brought here and, making them wash their hands, perhaps just let them milk our cows and sheep.’

translit. te'ün-tür tayang-qan ügülerün teyin bö'esü ya'utan aqun tede mongqol-tur otcu qor anu maqa abciraya ke'ejü'üi

en On this Tayang Qan said, ‘If that is so, what do they have for us to worry about? Let us go to those Mongols and we will surely bring back their quivers!’

translit. 190. ede'er üges-tür kökse'ü-sabraq ügülerün ayi yeke üge ügület ta ayi torluq qan jokiqu-yū bui ni'utqun ke'ejü'üi

en §190 To these words Kökse’ü Sabraq said, ‘How boastfully you speak! O Torluq Qan, is this proper? You had better stop talking!’

translit. kökse'ü-sabraq-a itqa'ulu'at bürün torbi-taš neretü elci önggüd-ün alaquš-digit-quri-da ügülejü ilērün ene dorona cö'eken mongqol bui ke'ekdemüi ci bara'un qar bol bi endece qamsaju tedeket mongqol-un qor anu abuya ke'ejü ilējü'ü

en Despite Kökse’ü Sabraq’s warning, Tayang Qan sent an envoy called Torbi Taš to Alaquš Digit Quri of the Önggüt with this message: ‘I am told that there are a few Mongols yonder east. You be the right wing. I shall join you from here and we will take the quivers of those few Mongols!’

translit. tere üge-tür alaquš-digit-quri qari'u ügülerün bara'un qar bolun ülü cidaqu bi ke'ejü ilē'et alaquš-digit-quri yuqunan neretü elci-yer-iyen cinggis-qahan-na ügülejü ilerün naiman-u tayang-qan qor cinu abura iremüi namayi bara'un qar bol ke'ejü irejü'ü

en Alaquš Digit Quri replied to these words saying, ‘I cannot be the right wing.’ Having sent this message, Alaquš Digit Quri had the following communication conveyed to Činggis Qa’an through his envoy called Yuqunan: ‘Tayang Qan of the Naiman is coming to take your quivers. He approached me saying that I should be the right wing,

translit. bi ese bolba

en but I refused.

translit. edö'e bi cimada sere'üljü ilēba

en Now I am sending you this warning,

translit. irejü qor-iyan abda'ujai ci ke'ejü ilējü'üi

en for I fear that if he comes you may be robbed of your quivers.’

translit. jöb tende cinggis-qahan teme'en-ke'er-i abalaju tülkin-ce'üd-i qomorcu büküi-tür alaquš-digit-quri-yin ilēksen yuqunan elci ene kelen gürgen ireba

en Just at that time Činggis Qa’an was hunting in the Teme’en Steppe; he was encircling Tülkin Če’üt when Yuqunan, the envoy sent by Alaquš Digit Quri, arrived to deliver this message.

translit. ene kelen-tür aba

en On receiving this message,

translit. de'ere bö'et ker kikün ke'eldü'esü olon gü'ün ügülerün aqtas bidan-u turuqat bui edö'e yekikün bida ke'eldüjü'üi

en and whilst still at the hunt, they at once discussed what to do. Many of the men said, ‘Our geldings are lean, there is nothing we can do now.’

translit. te'ün-tür otcigin-noyan ügülerün aqtas turuqat ke'en yekin siltaqdaqu minu aqtas tarqut bui eyimü üges sonoscu yekin sa'uqdaqu ke'eba

en To that Otčigin Noyan retorted saying, ‘How can one make the excuse that the geldings are lean? My geldings are fat! How can we stay put when we hear such words as these?’

translit. basa belgütei-noyan ügülerün amidui bö'etele nökör-e qor-iyan abda'asu aqsan ya'un tusa bui töreksen ere-de ükü'esü taki qor numun-lü'e-ben yasun-lu'a niken-e kebte'esü ülü-'ű sayin bui naiman irgen ulus yeketü irge olotu ke'en yeke üge ügülen aju'u

en Then Belgütei Noyan spoke: ‘If, when one is still alive, an enemy is allowed to take away one’s quiver, what is the advantage of living? Isn’t it right for any man born that when he dies he should lie with his quiver and bow alongside his bones? The Naiman people are boastful, bragging that they possess a great country and a large population.

translit. bida ene anu yeke üge-tür siqan morilaju otcu anu qor abu'asu berkedü-'ű aju'u

en If now, grasping the chance their boasts afford us, we set out on a campaign and remove their quivers, would this be so difficult?

translit. odu'asu olon adu'un anu joqsaju ülü-'ű qocoru'ujai ordo ger inu e'ürejü ülü-'ű qocoru'ujai olon ulus anu ündür etüget-tür qorura ülü-'ű qaru'ujai müt ene eyimü yeke üge ügüle'üljü ker sa'uqdaqu morilaya bö'et ke'eba

en If we go forward, won’t their numerous herds come to a halt and stay behind? Burdened with their palatial tents, won’t they abandon them? Won’t their many people depart and seek shelter in high places? How can we stay put and allow such people to keep boasting in this way? Let us ride against them at once!’ Thus he spoke.

translit. 191. belgütei-noyan-u ene üge-yi jöbsiyejü cinggis-qahan aba

en §191 Činggis Qa’an approved these words of Belgütei Noyan and, returning from the hunt,

translit. bawu'at abjiqa-köteger-ece gödöljü qalqa-yin or-nu'u-yin keltegei-qada bawuju to'a-ban to'olalduju minqan tende minqalaju minqan-u noyan ja'un-u noyan harban-u noyan tende tüsiba

en moved from Abjiqa Köteger and set up camp at Keltegei Qada, at the Or Bend of the Qalqa River. He counted his troops and on the spot formed units of a thousand men, appointing the commanders of a thousand, the commanders of a hundred and the commanders of ten.

translit. cerbin-i tende-gü tüsiba

en Thereupon he appointed as chamberlains

translit. dödei-cerbi doqolqu-cerbi ögele-cerbi tolun-cerbi bucaran-cerbi söyiketü-cerbi ede jirwa'an cerbin-i tende tüsiba

en Dödei Čerbi, Doqolqu Čerbi, Ögele Čerbi, Tolun Čerbi, Bučaran Čerbi and Söyiketü Čerbi.

translit. minqan minqalan ja'u ja'ulan harban harbalan baraju nayan kebte'ül dalan turqa'ut tende kesikten ilqaju oro'ulurun minqad-un ja'ud-un noyad-un kö'üd-i de'ü-ner-i ütü dürü-yin gü'ün-ü kö'üd-i de'ü-ner-i oro'ulurun erdemü[t]ten (?) beye sil sayitan ilqaju oro'ulba

en Then, having appointed these six chamberlains, he formed units of a thousand, a hundred, and ten men, and he chose and recruited eighty men to serve on roster as nightguards and seventy men to serve as dayguards. He recruited them from the sons and younger brothers of commanders of a thousand and of a hundred, as well as from the sons and younger brothers of mere ordinary people, choosing and recruiting those who were able and of good appearance.

translit. tende arqai-qasar-i soyurqaju ba'atud-i ilqaju minqalatuqai qatquldu'an üdür emüne minu bayiju qatquldutuqai olon üdür turqaq kesikten minu boltuqai ke'en jarliq bolba

en Showing favour to Arqai Qasar, he then ordered: ‘Let him choose himself his brave warriors and form a unit of a thousand to fight before me in time of battle; in the many other days of peace they shall serve as my dayguards.’

translit. dalan turqa'ud-i ögöle-cerbi aqalaju atuqai qudus-qalcan-lu'a eyetüldüjü atqun ke'eba

en He also said, ‘Ögöle Čerbi shall be the commander of the seventy dayguards, acting in consultation with Qudus Qalčan.’

translit. 192. basa cinggis-qahan jarliq bolurun qorcin turqa'ut kesikten bawurci e'ütenci aqtaci üdür kesik oroju naran singgegü-yin urida kebte'ül-e jayilaju aqtas-tur-iyan qarun qonotuqai kebte'ül söni ger horcin kebtegün-iyen kebte'üljü e'üten-tür bayiqun-iyan kesiklen bayi'ultuqai qorcin turqa'ut manaqari inu bidan-i šülen ide'esü kebte'ül-tür kelelejü qorcin turqa'ut bawurcin e'üdecin mün mün mör-dür-iyen yabutuqai sa'urin-dur-iyan sa'utuqai qurban söni qurban üdür kesik üdür-iyen dawuscu mün-gü yosu-'ar qurban söni qonolduju ye'ütgeldüjü söni kebte'ül atuqai horcin kebtejü qonotuqai ke'en jarliq bolba

en §192 Činggis Qa’an further ordered: ‘The quiverbearers, the dayguards, the stewards, the doorkeepers and the grooms are to go on roster duty in daytime. Before the sun sets they shall retire to make way for the nightguards; they shall go out to their geldings and spend the night there. At night, the nightguards shall see that those of their men whose duty it is to lie all around Our tent do so, and they shall put on roster those of their men whose duty it is to stand at the door to guard it. The following morning, when We eat soup, the quiverbearers and the dayguards shall report to the nightguards; the quiverbearers, dayguards, stewards and doorkeepers shall all carry out their respective tasks and take their appointed places. When they have completed their days of service, consisting of a three-day and a three-night turn of duty, and have passed the three nights exactly in the same manner, they shall be relieved, but the night after their relief, they shall still be on duty as nightguards, and shall spend the night lying down all around.’ So he ordered.

translit. tedüi minqan minqalan baraju cerbi tüsijü nayan kebte'ül dalan turqa'ut kesikten oro'ulju arqai-qasar-a ba'atut ilqaju qalqa-yin or-nu'u-yin keltegei-qada-daca naiman irgen-tür morilarun 193. quluqana jil jun-nu teri'ün sara-yin harban jirwa'an üdür hula'an tergel-e tuq sacu'at morilarun kelüren ö'ede jebe qubilai qoyar-i algincilaju yabu'at sa'ari-ke'er-i gürü'esü qangqarqan-u (?) teri'ü-te naiman-u qara'ul tende aju'u

en In this way Činggis Qa’an, having formed the units of a thousand, appointed the chamberlains, recruited eighty men to serve on roster as nightguards and seventy men to serve as dayguards; he let Arqai Qasar choose the brave men, and set out against the Naiman people from Keltegei Qada, at the Or Bend of the Qalqa River. §193 In the Year of the Rat, on the sixteenth day of the first month of summer (17 May 1204), the day of the Red Circle, he consecrated the standard and set forth. He rode upstream along the Kelüren River and sent Jebe and Qubilai ahead to reconnoitre. When they reached the Sa’ari Steppe, the Naiman patrol was already there, on the top of Mount Qangqarqan.

translit. bidan-u qara'ul-a hüldeldüjü bidan-u qara'ul-aca niken singqula morin mawuqan eme'eltü-yi naiman-u qara'ul-a abtaju'ui naiman-u qara'ul tere morin abcu ügüleldürün mongqol-un aqtas turuqat aju'u ke'eldüjü'üi

en Our patrolmen and theirs went in pursuit of one another. The Naiman patrol seized one of our patrolmen who had a white horse with a rather poor saddle. When the Naiman patrol caught that horse, they consulted among themselves and said, ‘The Mongols’ geldings are lean!’

translit. bidan-u'ai sa'ari-ke'er-i gürcü tende töritcü ker kikün ke'eldü'esü tende dödei-cerbi cinggis-qahan-a duratqarun bidan-lu cö'en bui cö'en de'ere cilejü ireba

en When our soldiers reached the Sa’ari Steppe they halted there and discussed what to do. Then Dödei Čerbi gave the following advice to Činggis Qa’an: ‘It is we who are few in number and, in addition to being few, we have arrived here exhausted.

translit. eyin-gü töritcü aqtas-iyan cattala ene sa'ari-ke'er-i delgen bawuju amitu ele gü'ün tutum ere-yin tabun anggida qal-nu'ut tülejü qal-iyar oqjatqaya naiman irgen olon ke'ekdemüi qan anu ger-tece ese qaruqsan tanggi ke'ekdemüi qal-iyar hülürige'ültele bidan-u aqtas ber cadumu-je aqtas-iyan catqan naiman-u qara'ul-i hülde'et darucaju qol-tur anu neyile'ülün tere samawui-tur qatquldu'asu bolqu-yū ke'en duratqa'asu ene üge-yi jöbsiyejü cinggis-qahan jarliq bolurun teyin bö'et qal-nu'ut tüle'ülütkün ke'en ceri'üt-te jasaq tungqaba

en So, let us indeed halt and set up camp, spreading over the Sa’ari Steppe here until our geldings have eaten their fill. Let every single one of us each light fires in five different places and frighten the enemy with all these camp fires. They say the Naiman people are numerous, but they also say that their qan is a weakling who has not yet come out of his tent. While we keep them in doubt with the fires, our geldings will eat their fill. When our geldings are satiated, we shall chase the Naiman patrolmen and, pressing hard on them, we shall make them rejoin the main body of the army. If we engage them in combat in that confusion, won’t we get the better of them?’ Approving these words of advice from Dödei Čerbi, Činggis Qa’an gave the following order: ‘Things being so, let them light the fires!’, and he proclaimed it as law to the soldiers.

translit. tedüi sa'ari-ke'er-i delgen bawuju amitu ele gü'ün tabun anggida qal-nu'ut tüle'ülba

en Thus, they set up camp spreading over the Sa’ari Steppe and everyone was made to light fires in five different places.

translit. söni naiman-u qara'ul qangqarqan-u (?) teri'ün-ece söni olon qal üjejü mongqol-i cö'eken ese-gü ke'en büle'ei hodun-naca olon qaltan bui ke'en tayang-qan-tur mawuqan eme'eltü singqulaqan morin ökcü ilē'et mongqol-un ceri'üt sa'ari-ke'er-i bütetele bawulu'a üdür-tür ündür-ün aqun-ū hodun-naca olon qaltan bui ke'ejü ilējü'üi

en At night the Naiman patrolmen, seeing so many nightfires from the top of Mount Qangqarqan, said, ‘Did we not say that the Mongols are only few in number? Their camp fires are more numerous than the stars!’ They had sent to Tayang Qan the little white horse with the rather poor saddle; now they sent him this message: ‘The Mongol troops have set up camp so as to cover the whole Sa’ari Steppe; they seem to increase daily, and their fires are more numerous than the stars.’

translit. 194. qara'ul-un ene kele gürtejü tayang-qan qangqai-yin qacir-usun-a aju'ui ene kele gürge'ülü'et gücülük-qan kö'ün-dür-iyen kelelejü ilērün mongqol-un aqtas turuqat aju'ui hodun-naca olon qaltan ke'emüi mongqol olon aju'ui edö'e bida qamtudun bara'asu qaqacaqui berke bolqun-ū qamtudun bara'asu qara nidün-iyen hirmes ülü kikün tede qacar-iyan qatquqda'asu qara cisun qaru'asu qaltaril ügei qatanggin mongqol-tur qamtudu'asu bolqu-yū mongqol-un aqtas turuqat ke'ekdemüi bida ulus-iyan altai daba'ulun segü'ülün gödölju cerig-iyen jibsi'ercü ani uduju yabuju altai-yin ölkes gürtele noqai kerel kerejü yabuju bidan-u aqtas tarqut bui ke'eli segü'ülün mongqol-un aqtas biqarda'ulun ni'ur de'ere anu asqaya bida ke'ejü ilējü'üi

en §194 When this news from the patrolmen reached him, Tayang Qan was at Qačir Usun in the Qangqai Mountains. Upon receiving the news he sent word to his son Güčülük Qan: ‘The geldings of the Mongols are lean, but our patrolmen say that their camp fires are more numerous than the stars. The Mongols are, therefore, many. If we engage them and fight them to the end, Will it not be difficult to disengage ourselves? If we engage them and fight them to the end, They will not blink their black eyes. Is it advisable for us To fight these tough Mongols Who do not flinch even if their cheeks are pierced And their black blood gushes forth? We are told that the geldings of the Mongols are lean. Let us move, withdrawing our people across the Altai. We shall then reorganize our troops and lure them after us as we go. We shall march until we reach the southern slopes of the Altai, fighting a dog’s fight. Our geldings are fat: when we have made their bellies leaner and have exhausted the geldings of the Mongols we shall turn back and smash into their faces.’ He sent this message.

translit. tere üge-tür gücülük-qan ügülerün ana'ai-yin eme tayang jirüge yadarun ene üges ügülejü'üi

en To these words Güčülük Qan said, ‘Again that woman Tayang! He speaks such words because he has lost courage.

translit. mongqol-un olon qa'aca irejü'üi

en Where would this vast number of Mongols come from?

translit. mongqol-un olongkin jamuqa-lu'a ende bidan-tur bui kündü eme-yin si'eküi qajar-a ese qaruqsan gürdün-ü tuqul-un belji'el-tür ese gürüksen eme tayang jirüge yadarun ese-'ű ede üges ügülejü ilējü'üi

en Most Mongols, together with Jamuqa, are here with us. That woman Tayang, Who dares not walk further than A pregnant woman goes to urinate; Who does not even venture so far as A wheel-tied calf reaches for its feed, has lost heart and has sent me that message, hasn’t he?’

translit. ke'en elcin-ece ecige-yü'en eberetele bertetele ügülejü ilējü'üi

en Güčülük Qan through the envoy had his words conveyed to his father to hurt and distress him;

translit. ene üge-tür tayang-qan ö'er-iyen emecilekden ügülekdejü tayang-qan ügülerün gücütü omoqtu gücülük gürülceküi alalduqui üdür maqa ene omog-iyan bu talbituqai gürülcen qamtudun bara'asu qaqacaqui maqa berke bui-je ke'eba

en to these words, whereby Tayang Qan himself was spoken of as behaving like a woman, Tayang Qan said, ‘May the strong and proud Güčülük not lose this pride of his on the day when we meet on the battlefield and slay one another! When we meet on the battlefield and fight to the end it will surely be difficult to disengage ourselves!’

translit. tere üge-tür tayang-qan-nu dōro medegü yeke noyan qori-sübeci ügülerün inanca-bilge-qan ecige cinu saca nökör-e ere-yin aru aqta-yin qarqam ese üje'ülüle'e edö'e ci manaqar erte bö'et yekin jirüge yadamu ci cimayi eyin jirüge yadaqui-yi medeksen bö'esü qadun ber gü'ün bö'esü eke-yi cinu gürbesü-yi abciraju cerik ülü-'ű jasa'ulqu büle'e

en Upon these words Qori Sübeči, a high official who held command under Tayang Qan, said, ‘Your father Inanča Bilge Qan never showed a man’s back or a gelding’s rump to an enemy that was his match. Now you, how can you lose heart when it is still so early in the morning? Had we known that you would have lost courage in this manner, shouldn’t we have brought your mother Gürbesü, even though she is only a woman, and given her command of the army?

translit. cima qayiran kökse'ü-sabraq-a ötöldeküi ya'un cerig-ün bidan-u jasal sülbergüi bolbi

en What a pity, alas, that Kökse’ü Sabraq should have become so old! The discipline in our army has grown lax!

translit. mongqol-un caq jaya'an bui-je ese bolbi

en This is, surely, the favourable time and the destiny of the Mongols decreed by Heaven and Earth. We are finished!

translit. ayi turluq tayang yadaqu metü ele buyu ci kē'et qor-iyan deledü'et buru'u qataraba

en Ah, weakling Tayang, it looks as if you are quite powerless.’ Thus he spoke and, having struck on his quiver, he trotted off and went his separate way.

translit. 195. te'ün-tür tayang-qan kilinglaju ügülerün ükügü amin joboqu beye bügüde niken buyu-je teyin bö'esü qatqulduya ke'ejü qacir-usun-aca gödöljü tamir huru'u yabu'at orqon-i ketüljü naqu-qun-nu doronaji qormai da'arin cakirma'ut gürcü ayisuqui-tur cinggis-qahan-nu qara'ul üjejü naiman gürcü ayisai ke'en kelen gürge'esü ene kelen gürge'ülü'et cinggis-qahan jarliq bolurun olon-naca olon cö'en-nece cö'en qor bolumu-je kē'et esergü anu morilaju qara'ul-i anu hülde'et cerik jasarun qaraqana yorcil yorciju na'ur bayi[l]du (?) bayilduju si'üci qatquldu'a qatqulduya ke'eldüba

en §195 At this Tayang Qan grew angry and said, ‘A life means to die, a body means to suffer: it is the same destiny for all! That being so, let us fight!’ Moving from Qačir Usun he went downstream along the Tamir River and crossed the Orqon. Passing along the eastern fringe of the Naqu Cliff he reached Čakirma’ut, where Činggis Qa’an’s patrolmen saw him as he was approaching. They sent a message to Činggis Qa’an saying, ‘The Naiman have arrived and are drawing near.’ When this news reached him, Činggis Qa’an said, ‘The more numerous, the greater damage; the less numerous, the lesser damage.’ He rode against them and, having driven away their patrolmen, he arrayed his troops and together with the army leaders decided to advance in ‘caragana’ marching-order, to stand in ‘lake’ battle-formation and fight a ‘chisel’ combat.

translit. teyin kē'et cinggis-qahan ö'esün algincilaju qasar-i qol jasa'ulba

en Having spoken thus, Činggis Qa’an in person formed the vanguard, putting Qasar in charge of the main body of the army

translit. otcigin-noyan-i kötöt jasa'ulba

en and Otčigin Noyan in charge of the reserve horses.

translit. naiman cakirma'ud-aca icuju naqu-qun-nu ebür a'ula-yin qormai kijin bayiju'ui tedüi naiman-u qara'ul-i bidan-u qara'ul hülde'et naqu-qun-nu ebür yeke qol-tur anu neyiletele hülde'et gürcü'üi teyin hüldejü gürküi-yi tayang-qan üjejü jamuqa tende naiman-lu'a cerik morilaju ireldüjü tende aju tayang-qan jamuqa-daca asaqcu'u tede ya'ut olon qonit cinō hüldejü qoton-tur gürtele hüldejü iregü metü ede ya'ut haran teyin hüldejü ayisai ke'en asaqba

en The Naiman withdrew from Čakirma’ut and took up position south of Naqu Cliff, along the mountain fringes. Then our patrolmen arrived driving away the Naiman patrolmen and pursuing them until they joined the main body of their army south of Naqu Cliff. Tayang Qan saw them arriving thus in hot pursuit. At that time Jamuqa had also set forth with his troops and had come with the Naiman. As he was there, Tayang Qan asked Jamuqa, ‘What sort of people are those, who are like wolves that come chasing a flock of sheep and pursuing them as far as the sheep-pen? What people are these, drawing near in such hot pursuit?’

translit. jamuqa ügülerün temüjin anda minu dörben noqa<i>s-i gü'ün-nü miqa-'ar teji'ejü ginjilejü huyaju aqu büle'e

en Jamuqa said, ‘My sworn friend Temüjin has been feeding “four hounds” on human flesh, leashing them with iron chains.

translit. tede qara'ul-i bidan-u hüldejü ayisuqun tede bui-je tede dörben noqa<i>s siremün manglaitan si'üci qosi'utan sibüge keleten temür öreten üldü mina'atan si'üder-i idejü kei unuju yabut tede alalduqui üdür haran-u miqa idet tede gürülcegü üdür gü'ün-ü miqa günesület tede ginji-ben mültüldejü edö'e ese-'ű buqsaju aqsat bayiscu teyin silemeljen ayisai tede ke'ejü'üi

en They are the ones approaching in pursuit of our patrol. Those “four hounds”, Their foreheads are of hardened copper, They have chisels for snouts, And awls for tongues; With hearts of iron, And swords for whips. They advance feeding on dew And riding on the wind. On the day of killing They eat human flesh, those ones; On the day of battles They make human flesh Their provisions, those ones. Loosed from their iron chains - which had surely restrained them! - they are now full of joy and are approaching thus, slavering at the mouth’, he said.

translit. tede dörben noqa<i>s ket tede kē'esü jebe qubilai qoyar jelme sübe'etei qoyar tede dörben bui ke'ejü'üi

en ‘Who are those “four hounds”? They are Jebe and Qubilai, Jelme and Sübe’etei. Those are the four.’

translit. tayang-qan ügülerün ele tede doromji-aca qolo bayiya ke'ejü qoyinaqsi iquriju a'ula asan bayiba

en Tayang Qan said, ‘Let us then stay away from those vile creatures!’ He retreated in haste and took up position astride the mountain.

translit. te'ün-ü qoyinaca duyalju to'oriqaju ayisqun-i üjejü basa tayang-qan jamuqa-daca asa[q]cu'u tede ya'ut erte talbiqsat unuqan eke-yü'en sün kököjü eke-yü'en horcin torolun güyigü unuqat metü yekin teyin to'oriqan ayisai tede ke'en asaqcu'u jamuqa ügülerün tede jidatu ere-yi ji'uju cisutu tonoq tonoqcin üldütü ere-yi hüldejü unaqaju alaju üb tonaq abuqcin uru'u[t] mangqut ke'ekdet tede edö'e ese-'ű bayascu teyin duyalun ayisai tede ke'ejü'ü

en When he saw them approaching from the rear and encircling them, leaping in delight, Tayang Qan again asked Jamuqa, ‘What sort of people are these, who are like foals let loose early in the morning — foals that after sucking their mother’s milk are always gambolling around her? Why are they approaching, encircling us in this manner?’ Jamuqa said, ‘These are called the Uru’ut and the Mangqut: They rush after men armed with spears And strip them of their blood-stained clothing; Chasing after men armed with swords, They fell and kill them, And take away their valuables and clothing. Do they not rejoice now as they draw near, bounding thus in delight?’

translit. tendece tayang-qan ügülerün ele teyin bö'esü tede doromji-aca qolo bayiya ke'ejü basa qoyinaqsi a'ula abarin bayiba

en Thereupon Tayang Qan said, ‘If that is so, let us stay away from those vile creatures!’ He took up position, retreating further up the mountain.

translit. te'ün-ü qoyinaca ayisuqun öyeseksen sibawun metü silemelcejü qusi'uraju ayisqun ken buyu ke'en tayang-qan jamuqa-daca asaqcu'u jamuqa ügülerün ene ayisqu temüjin anda minu gü[b]cin beye inu siremü-'er sirekdeksen sibüge-de qatququi-a cölö üge<i>'ü temür-iyer dabtaqsan tebene-de qatququi-a cölö üge<i>'ü temüjin anda minu öyeseksen sibawun metü eyin silemeljen ayisu-lu üjebe-yü'ü ta naiman nököt mongqol-i üje'esü esige-yin qodu ülü hüle'ülküi-ece büle'ei ta üjetkün ke'eba

en Tayang Qan again asked Jamuqa, ‘Who is the one approaching from the rear, coming forward at the head of the army and drawing near like a greedy, slavering falcon?’ Jamuqa said, ‘The one approaching us is my sworn friend Temüjin. Over his whole body, There is not a single chink Where a hard copper awl can drive in its spike; Nor a single chink Where a wrought-iron sewing needle Can insert its sharp point. My sworn friend Temüjin is indeed drawing near, slavering thus like a greedy falcon. Have you seen him? You Naiman friends used to say that if you saw the Mongols, you would not leave them even the skin of a kid’s hoof. Behold them now!’

translit. ene üge-tür tayang-qan ügülerün ele amsa'ari a'ula abarin baiya ke'ejü a'ula abariju bayiju'u basa tayang-qan jamuqa-daca asaqurun basa tere qoyinaca juja'an-a ayisuqun ken buyu ke'en asa[q]ba

en On these words Tayang Qan said, ‘This is simply dreadful! Let us take position further up the mountain!’ They climbed up the mountain, and took position. Again Tayang Qan asked Jamuqa, ‘And who is the one that is approaching from the rear as if in a compact mass?’

translit. jamuqa ügülerün hö'elün-eke niken kö'ü-ben gü'ün-ü miqa-bar teji'ejü büle'e

en Jamuqa said, ‘Mother Hö’elün has raised one of her sons on human flesh:

translit. qurban alda beyetü qunajin bodo idesitü qurban dabqur quyaq emüscü qurban buqa jitgü'üljü ayisu-je qortu gü'ün-i qotola-yi jalgi'asu qo'olai-dur-iyan ülü tordayu gübcin ere-yi emgü'esü öre ülü jasayu a'urla'asu angqu'a sumu-ban delijü talbi'asu a'ula alus bükün harban qorin haran-i ülgetele qarbuyu gereldüksen nökör-i ke'er ketüs bügün-i keyibür sumu-ban delijü talbi'asu kelkitele ülketele qarbuyu yeke-de delijü qarbu'asu yisün ja'ut alda qajar-a qarbuyu tatan delijü qarbu'asu tabun ja'ut alda qajar-a qarbuyu gü'ün gü'ün-nece busu gürölgü mangqus töreksen joci-qasar ke'ekdeyü tere buyu-je ke'ejü'üi

en His body is three fathoms high, And he dines on three-year old cattle; Wearing a three-layered armour. He is pulled along in his cart by three bulls. When he swallows a man complete with quiver, It does not get stuck in his throat. When he gulps down a whole man, It does not fill his stomach. When he is angry and draws his bow, And releases a forked-tip arrow, He shoots and pierces ten or twenty men Who are beyond a mountain; When he draws his bow and releases A long-range thin arrow, He shoots and pierces through his enemies, The ones he fights Who are beyond the steppe. When he shoots, drawing his bow to the full, He covers nine hundred fathoms; When he shoots, drawing it only a little, He covers five hundred fathoms. Different from all other men, He was born a coiling dragon-snake. His name is Joči Qasar. That is he!’

translit. tende-ece tayang-qan ügülerün ele teyin bö'esü a'ula-yin ündür temeceye de'eksi abaritqun ke'ejü a'ula abarin bayiba

en Tayang Qan then said, ‘If this is so, let us strive for the mountain heights and go further up!’ They climbed further up the mountain and took position.

translit. basa tayang-qan jamuqa-daca asaqurun te'ün-ü qoyinaca ayisuqun ken buyu ke'ejü'üi

en Again Tayang Qan asked Jamuqa, ‘Who is approaching after him?’

translit. jamuqa ügülerün tere hö'elün-eke-yin nilqa kö'ün otcigin heligetü ke'ekdeyü erte untaqci orai-a bosuqci baru'an-aca ber ülü qocoruyu bayidal-aca ber ülü qocodayu ke'ejü'üi

en Jamuqa said, ‘He is the youngest son of Mother Hö’elün. He is called Otčigin, the Easy-going, He is an early sleeper and a late riser, yet He does not lag behind, when the army is in full array; He does not lag behind, when the army is in position.’

translit. tayang-qan ügülerün teyin bö'esü a'ula-yin horgil de'ere qaruya ke'ejü'üi

en Tayang Qan said, ‘If this is so, let us go up to the top of the mountain!’

translit. 196. jamuqa tayang-qan-a ede üges eyin ügüle'et naiman-naca qaqacan böldeyitcü qarcu cinggis-qahan-na kele oro'ulju ilērün anda-da ügüle ke'en ügülejü ilērün tayang-qan üge-tür minu ükütgüjü ö'ede temecen ürgüjü qarba

en §196 After speaking such words to Tayang Qan, Jamuqa separated from the Naiman and went off on his own. He sent an envoy to deliver a verbal message to Činggis Qa’an saying, ‘Tell this to the sworn friend’, and he said: ‘At my words Tayang Qan has lost his head And in panic he has scrambled to the heights.

translit. ama-'ar alaqdaju ayuju a'ula abarin qarba

en Frightened to death by the words from my mouth He has climbed up the mountain.

translit. anda qada'uci müt a'ula-tur qarba

en Sworn friend, take care! Up they went, climbing the mountain,

translit. ede esergülegü cirai üge<i>'ün bui bi bürün naiman-naca qaqacaba ke'ejü ilējü'üi

en And have lost the will to resist. As for me, I have separated from the Naiman.’ He sent this message.

translit. cinggis-qahan naran jilda boldaju naqu-qun-nu a'ula-yi büselgün bayiju qonoba

en Late in the day Činggis Qa’an surrounded the mountain of Naqu Cliff; he took up position with his troops and spent the night there.

translit. tere söni naiman buru'uyilan gödölkün bolun naqu de'erece qulatcu de'ere de'ere-'en qutaqlalduju yasu hüsü-ban kemkerü unalduju hünji'ü bayitala darucaju üküldüjü'üi

en That night the Naiman moved from their position and tried to escape. Tumbling down from the height of Naqu Cliff, they piled on top of each other; they fell breaking their bones and died crushing each other till they were like heaps of rotten logs.

translit. manaqasi inu tayang-qan-i muqutqaju abuba

en The following morning Činggis Qa’an finished off Tayang Qan.

translit. gücülük-qan ö'ere aqsa'ar cö'en gü'ün daijin gödöljü güyicekderün tamir-a güre'elejü'ü

en Güčülük, who had been staying apart from the rest moved from there with a few men, abandoning his own companions. When the Mongol troops caught up with him, he set up a circular camp at the Tamir River,

translit. tere güre'en-dür-iyen bayin yadaju gödöljü tuta'aju qarcu otba

en but unable to hold that camp he again set out and fled further away.

translit. naiman irgen-ü ulus-i altai-yin ölke-de muqutqaju quriyaba

en Činggis Qa’an utterly defeated and conquered the people of the Naiman tribe on the southern slopes of the Altai.

translit. jamuqa-lu'a aqsat jadaran qatagin salji'ut dörben tayici'ut onggirat ki'et tende-gü oroba

en The Jadaran, Qatagin, Salji’ut, Dörben, Tayiči’ut, Onggirat and other people who had been with Jamuqa also submitted on that occasion.

translit. tayang-un eke gürbesü-yi cinggis-qahan abcira'ulju ügülerün ci mongqol-un hünir mawui ke'ejü ese-'ű büle'e

en Činggis Qa’an had Tayang’s mother Gürbesü brought to him and said to her, ‘You used to say that the Mongols have a bad smell, didn’t you?

translit. edö'e yekin ireba

en Why, then, did you come now?’

translit. ci ke'ejü cinggis-qahan abula'a 197. mün quluqana jil namur qaradal-huja'ur-a merkid-ün toqto'a-beki-lü'e cinggis-qahan bayilduju toqto'a-yi gödölgejü sa'ari-ke'er-e irge orqa ulus inu dawuliba

en And Činggis Qa’an took her as wife. §197 In that same Year of the Rat (1204), in the autumn, Činggis Qa’an fought with Toqto’a Beki of the Merkit at the Qaradal Source. He dislodged him from there and subdued his tribe and all his people in the Sa’an Steppe.

translit. toqto'a qudu cila'un kö'üt-lü'e-ben cö'en gü'ün beyes-iyen tuta'aju qarba

en Toqto’a, with his sons Qudu and Čila’un and a few people, dispossessed of all but their bodies, got away by flight.

translit. tedüi merkit irgen dauliqdarun ho'as-merkid-ün dayir-usun öki-yen qulan-qatun-i cinggis-qahan-na üje'ülsü ke'en abcu ayisurun ja'ura ceri'üt-te jetgükdejü ba'aridai nayā-noyan-tur uciraju dayir-usun ügülerün ene öki-yen cinggis-qahan-na üje'ülsü ke'en ayisu bi ke'ejü'üi

en When the Merkit people were thus being subdued, Dayir Usun of the Qo’as Merkit took his daughter Qulan Qatun with him and came to offer her to Činggis Qa’an. On the way he was hindered by some soldiers and met Naya’a Noyan of the Ba’arin. Dayir Usun said to him, ‘I am on my way to offer this daughter of mine to Činggis Qa’an.’

translit. tende nayā-noyan ügülerün ökin-i cinu bida qamtu üje'ülüye ke'en töritgejü'üi

en Detaining him, Naya’a Noyan then said, ‘Let us go together to offer your daughter.’

translit. töritgerün dayir-usun-i ci qaqca-'ar odu'asu ja'ura ceri'üt samawui caq-tur cimayi ber ülü a'ulqu öki taki cinu samawuraqu ke'ejü qurban üdür qurban söni töritgejü'üi

en As he detained him, he said, ‘In this time of disorder, if you go alone, soldiers on the way will certainly not leave even you alive, and your daughter too will be in much trouble.’ And he held Dayir Usun for three days and three nights.

translit. tendece qulan-qadun-lu'a dayir-usun-i abu'at qamtu nayā-noyan cinggis-qahan-tur gürgeba

en After that Naya’a Noyan took Qulan Qatun and Dayir Usun, and brought them together to Činggis Qa’an.

translit. tendece cinggis-qahan nayā-yi yekin töde'ejü aba

en Činggis Qa’an then said, ‘Naya’a, why did you detain her?’

translit. ci ke'en masi kilinglaju qatangqui-a mara'an asaqcu jasaq bolqaya ke'en asaqun büküi-tür qulan-qadun ügülerün naya'a ügülele'e cinggis-qahan-nu yeke noyan buyu bi bida qamtu öki cinu qahan-na üje'ülüye ja'ura ceri'üt samawuraqu ke'en itqalu'a edö'e naya'a-daca busut ceri'üt-tür ucira'asu samawu-tur tüi[t]küi-tür oroqu-yū aju'u

en He got very angry and, ordering that Naya’a be rigorously and minutely questioned, made this case a matter of law. While they were questioning him, Qulan Qatun said, ‘Naya’a said to my father, “I am a high officer of Činggis Qa’an. Let us go together to offer your daughter to the Qa’an. The soldiers on the way will be troublesome.” So he warned us against going alone. Now, had we met with other troops but Naya’a’s, no doubt we would have been intercepted and would have got into difficulties.

translit. qai ene naya'a-tur uciraqui manu sayin bolba

en Perhaps our chance meeting with this Naya’a was good for us.

translit. edö'e naya'a-daca asaqtala qahan soyurqa'asu tenggeri-yin jayā-'ar ecige eke töre'ülüksen mariyan-naca asaqu'asu ke'en öci'üljü'üi

en Now that Naya’a is being questioned, the Qa’an may condescend to inspect my body, which my father and mother bore by Heaven’s will.’ She had this message conveyed to Činggis Qa’an.

translit. naya'a asaqdarun qahan-naca busu ni'ur minu ügei bui-je qari irgen-ü qacar qo'a öki qadun qarqam sayin aqta ucira'asu qahan-nu'an-gü ke'ejü amu-je bi e'ün-ece busu setkil minu bö'esü üküsü bi ke'ejü'üi

en When Naya’a was questioned he said, ‘I have no other face than that known to the Qa’an: If I come across maidens and ladies Of foreign people with beautiful cheeks, And geldings with fine croups, I always say, “They are the Qa’an’s!” If ever I think differently from this, let me die!’

translit. cinggis-qahan qulan-qadun-nu öcil jöbsiyejü mün üdür-iyer bö'et bolqan sori'asu qulan-qadun-nu öcil adali boldaju cinggis-qahan qulan-qadun-ni soyurqaju ta'alaba

en Činggis Qa’an approved of Qulan Qatun’s testimony; then, that very day, he examined her accordingly and it turned out to be just as Qulan Qatun had stated. Činggis Qa’an showed favour to Qulan Qatun and loved her.

translit. naya'a-yin üges adali boldaju jöbsiyejü ünen ügetü aju'u ke'en yeke üyile tüsisü ke'en soyurqaba

en As Naya’a’s words had been confirmed, he approved of him. He showed favour to him too, saying, ‘He is a truthful man, I shall entrust him with an important task!’

translit. 198. merkit irgen dauliju toqto'a-beki-yin yeke kö'ün qudu-yin qadu<n>t tügei döregene jirin-ece döregene-yi tende ögödei-qahan-na ökba

en §198 After Činggis Qa’an subjugated the Merkit people, of the two wives of Toqto’a Beki’s eldest son Qudu - Tögei and Döregene - he gave Döregene to Ögödei Qa’an.

translit. merkid-ün jarimut ulus dayijiju taiqal-qorqa qorqalaju'ui tende cinggis-qahan jarliq bolurun sorqan-sira-yin kö'ün cimbai-yi noyalaju jewün qar-un ceri'üd-iyer qorqalaqsat merkid-i e'ere'ülün ilēba

en Half of the Merkit people revolted and barricaded themselves in the Taiqal stronghold. Činggis Qa’an then gave orders that Čimbai, the son of Sorqan Šira, be put in command and sent him to attack the entrenched Merkit with the troops of the left wing.

translit. toqto'a qudu cila'un kö'üd-iyer-iyen cö'en beyes dayijiju qaruqsan-i cinggis-qahan nekejü altai-yin ebür-e übüljejü hüker jil qabur arai-iyar dabaju odu'asu naiman-u gücülük-qan ulus-iyan abqa'ulju tere dayijiju qaruqsa'ar cö'en gü'ün merkid-ün toqto'a qoyar neyilejü erdis-ün buqdurma huja'ur-a qamtutcu cerig-iyen jasaju aju'ui cinggis-qahan gürcü bayildu'asu toqto'a tende siba-yin sumun-a tusdaju unaju'u

en Unwilling to submit, Toqto’a with his sons Qudu and Čila’un - only a few men altogether - had escaped with their bare lives. Činggis Qa’an pursued them and spent the winter south of the Altai. In the spring of the Year of the Ox (1205), he set out and crossed the Alai. Güčülük Qan of the Naiman, after his people had been captured by Činggis Qa’an, would not submit and with his companions - a few men in number - went and made an alliance with Toqto’a of the Merkit. They came together at the Buqdurma source of the Erdis River and arrayed their troops. When Činggis Qa’an arrived they fought. Toqto’a was struck there and then by a ‘random’ arrow and fell.

translit. kö'üt inu yasu inu barin yadaju beye-yi inu abcu odun yadaju teri'ü inu hoqtolju abcu yorciju'u tende naiman merkit bolun qamtutcu bayildun yadaju buru'uilan gödölürün erdiš ketülürün cübtüscü olonki-yan usun-tur ükü'üljü'üi

en His sons could not bury him, nor could they take his body away, so they severed his head and took that away with them. Then the Naiman and the Merkit were unable, even with their united forces, to keep up the fight and fled. When they moved away and crossed the Erdis, most of them fell into the river and drowned.

translit. cö'en qaruqsat naiman merkit erdiš ketülün baraju qaqacan gödöljü'üi

en The few Naiman and Merkit that got through separated and went in different directions after completing the crossing of the Erdis.

translit. naiman-u gücülük-qan ui'urtai qarlu'ud-i da'arin sarda'ul-un qajar-a cui-müren-e bükün qara-kidad-un gür-qan-tur neyilen otcu'ui merkid-ün toqto'a-yin kö'üt qudu qat (?) cila'un teri'üten merkit qanglin-i kimca'ud-i da'arin yorciju'ui tendece cinggis-qahan qariju arai-iyar dabaju a'uru'ut-tur bawuba

en Güčülük Qan of the Naiman went off and, passing through the country of the Ui’ur and the Qarlu’ut, joined the gür qan of the Qara Kidat who was at the Čui River in the country of the Sarta’ul. The Merkit, led by Qudu, Qal and Čila’un, the sons of Toqto’a of the Merkit, went off and crossed the country of the Qanglin and the Kimča’ut. After that, Činggis Qa’an turned back, crossed the Alai and settled in his base camp.

translit. cimbai taiqal-qorqa qorqalaqsat merkid-i muqutqaju'ui tende merkid-i cinggis-qahan jarliq bolurun kiduqun-i anu kidu'ulju hüleksed-i anu ceri'üt-te tala'ulba

en Čimbai utterly defeated the Merkit entrenched in the Taiqal stronghold. Then, with regard to these Merkit, Činggis Qa’an ordered that those to be killed were to be killed and the remainder were to be despoiled by the soldiers.

translit. basa urida oroqsan merkit a'uru'ud-aca dayijin boscu'u a'uru'ut-tur bükün kötöcin bidan-u teden-i daruju'u tende cinggis-qahan jarliq bolurun tumdaqa ba

en The Merkit who had submitted earlier rose again in rebellion and tried to break out from the base camp, but our servants in the camp brought them under control. Činggis Qa’an then spoke, saying, ‘I had said that they be kept together as one tribe,

translit. a'uluya ke'elü'e müt ele dayijin aju'u ke'en merkid-i jük jük hülüttele qubiya'ulba

en but these same people have now revolted’, and he had the Merkit distributed here and there down to the last one.

translit. 199. mün hüker jil cinggis-qahan jarliq bolurun sübe'etei-yi temür telegetü toqto'a-yin qudu qal cila'un teri'üten ko'üd-i inu neke'ülün ilērün sübētei-e cinggis-qahan jarliq bolju dawu bari'ulurun toqto'a-yin qudu qal cila'un teri'üten kö'üt inu odun oqjatcu qarin qarbucaju uqurqatu qulan sumutu buqu bolju otba

en §199 In that same Year of the Ox (1205) Činggis Qa’an ordered Sübe’etei, who had been provided with an iron cart, to pursue the sons of Toqto’a headed by Qudu, Qal and Čila’un. When he sent him on his mission, Činggis Qa’an had the following verbal message conveyed to Sübe’etei: ‘The sons of Toqto’a having at their head Qudu, Qal and Čila’un left in fright and haste, then turned back, exchanged shots with us and went off like lassoed wild asses or stags with arrows in their bodies.

translit. teden-i ji'ürtü bolju niscu tenggeri-tür qaru'asu ci sübe'etei singqor bolju niscu ülü-'ű bari'ujiyi tarbaqan bolju kimusu-'ar-iyan maltaju qajar-tur oro'asu calir bolju cokiju erijü ülü-'ű güyicegü ci jiqasun bolju tenggis dalai-tur oro'asu ci sübe'etei gölmi qubci'ur bolju si'üjü qubciju ülü-'ű abqu ci basa ündür daba'a daban örgen müren ketülün ilēba

en If they grow wings and fly up into the sky, you, Sübe’etei, will you not fly up like a gerfalcon and catch them? If they turn into marmots and burrow into the ground with their claws, will you not become an iron rod and, digging and searching for them, catch up with them? If they turn into fishes and plunge into the Tenggis Sea, you, Sübe’etei, will you not become a casting-net and a dragnet, and get them by scooping them out? And again, I send you to cross high mountain passes, to ford wide rivers; mindful of the long distance you have to cover, you must spare the army mounts before they become too lean and you must save your provisions before they come to an end.

translit. cimayi qajar-un qola-yi setkijü cerig-ün ula'a turu'ai üdü'üi-a qayirala[t]qun günesü-ben bara'ai üdü'üi-a quci'atqun aqta turun bara'asu qayirala'asu ülü boluyi günesün baran bara'asu qucā'asu ülü boluyi mör-tür tanu görö'esün olon bui-je alus setkijü yabuqui-tur cerig-ün gü'ün-i görö'esün-tür bu ha'ulqatqun kem ügei bu abalatqun cerig-ün gü'ün-e günesün-e neme'esün önggegü-yen (?) boltuqai ke'en abalabasu kemlejü abalatqun kemten aba-daca anggida cerig-ün gü'ün-ü eme'el-ün qudurqa bu qudurqala'ul qada'ar ülü nemürgen sudalbiju yabutuqai teyin jasalduju yabu'asu cerig-ün gü'ün ha'ulun ker cidaqu eyin jasaqlaju bö'et jasaq dabaqsad-i bariju nisituqai bidan-u jarliq dabaqsad-i bidan-a taniqdaqun metüs-i bidan-a ökcü iretkün bidan-a ülü taniqdaqun olon-i mün tende bö'et mököri'ülütkün müren-ü cina'un möseldükün ta mün yosu-'ar yabutqun a'ula-yin cina'un alqasalduqun ta anggida ö'ere bu setkitkün möngke tenggeri-de gücü a'uqa nemekdejü toqto'a-yin kö'üd-i qar-dur-iyan oro'ulu'asu bidan-tur abciratala ya'un bui tende ta gētkün ke'en jarliq bolba

en If a gelding is already completely exhausted it will be of no use to spare it then; if your provisions have already completely run out, how can you save them then? There will be many wild animals on your way: when you go, thinking ahead, do not allow your soldiers to gallop after and hunt down wild animals, nor let them make circular battues without limit. If you make a battue in order to give additional provisions to your troops, hunt with moderation. Except on limited battues, do not allow the soldiers to fix the crupper to the saddle and put on the bridle, but let the horses go with their mouths free. If they so discipline themselves, the soldiers will not be able to gallop on the way. Thus, making this a matter of law, whoever then transgresses it shall be seized and beaten. Send to Us those who transgress Our order if it looks that they are personally known to Us; as for the many who are not known to Us, just cut them down on the spot. Beyond the rivers You will perhaps lose courage, But continue to advance In the same way: Beyond the mountains You will perhaps lose heart, But think of nothing else apart from your mission. If Eternal Heaven grants you further strength and power, and you capture Toqto’a’s sons, there is no need for you to bring them back: cast them away there and then!’ So he ordered.

translit. sübe'etei-ye basa cinggis-qahan ügülerün cimayi ayala'ulurun bi ücűgen caq-tur qurban merkid-ün uduyit-ta burqan-qaldun-ni qurban-ta quci'ulju ayu'uldala'a bi teyimü öšten irgen-i edö'e basa aman kelen aldaju otcu'ui urtu-yin üjü'ür-e gün-nü hiru'ar-a gürülcetügei ke'en neke'ülün üjü'ülen temür telege deletcü hüker jil ca'ura'ulba

en Činggis Qa’an said further to Sübe’etei: ‘I send you on this expedition because, when I was small, I was frightened by the Uduyit of the Three Merkit circling three times around Burqan Qaldun. Mortal enemies like these, now gone again, swearing oaths against me, you shall reach, were you to go To the furthest limit, To the bottom of the deep!’ And so, in the Year of the Ox, he had an iron cart made to pursue them to the very end and sent Sübe’etei on his war mission with these final instructions:

translit. bidan-i ecine ber bö'esü ile metü qolo ber bö'esü oyira metü setkijü yabu'asu de'ere tenggeri-de ber ihe'ekdemüi-je ta ke'en jarliq bolba

en ‘If you constantly think that even though We are out of sight it is as if We were visible, and even though We are far it is as if We were near, you will also be protected by Heaven Above!’

translit. 200. naiman merkid-i muqutqan bara'asu jamuqa naiman-lu'a bürün tende ulus-iyan abda'asu mün tabun nököttü o'orcaq bolju tanglu de'ere qarcu uqulja alaju siraju iderün tende jamuqa nököt-te'en ügülejü'ü

en §200 When Činggis Qa’an annihilated the Naiman and the Merkit, Jamuqa was with the Naiman and his people were taken from him on that occasion. With only five companions he became an outcast. He went up the Tanglu Mountains, killed a wild sheep and roasted it. When it was time to eat it, Jamuqa there and then said to his five companions,

translit. ken-ü kö'üt ene üdür uqulja alaju eyin idemü ke'ejü'ü

en ‘Whose sons, having today killed a wild sheep, are eating it like this?’

translit. tere uqulja-yin miqa iden büküi ja'ura tabun nököt inu jamuqa-yi qardaju bariju cinggis-qahan-tur abciraju'u

en While they were eating the meat of that wild sheep, his five companions laid hands on Jamuqa and, seizing him, brought him to Činggis Qa’an.

translit. jamuqa nököt-te'en bariju irekdejü qahan anda-da ügüle qara keri'e qarambai noqosu bariqu bolba

en When Jamuqa was brought here by his companions, he told someone to say to his sworn friend the Qa’an: ‘Black crows have gone so far As to catch a mandarin duck;

translit. qaracu bo'ol qan-tur-iyan qar gürgegü bolba

en Black skins and slaves have gone so far As to raise their hands against their lord.

translit. qahan anda minu ya'u endegü boro quladu borcin sono bariqu bolba

en Qa’an, my sworn friend, How can you be mistaken? Grey buzzards have gone so far As to catch a wild duck,

translit. bo'ol nekün büdün ejen-iyen bosoju (?) nendejü bariqu bolba

en Slaves and servants have gone so far As to seize their own master, Surrounding him and conspiring against him.

translit. boqda anda minu ya'u endegü ke'en ügüle'esü jamuqa-yin tere üge-tür cinggis-qahan jarliq bolurun tus qan-dur-iyan qar gürgeksen gü'ün-i ker a'uldaqu teyimün gü'ün ken-tür nököcegü tus qan-dur-iyan qar gürgekset haran-i uruq-a anu gürtele mököri'ülütkün ke'en jarliq bolba

en Wise sworn friend of mine. How can you be mistaken?’ To these words of Jamuqa, Činggis Qa’an said, ‘How could we let men live who have raised their hands against their rightful lord? To whom can such men be companions? Cut down to the offspring of their offspring these people who have raised their hands against their rightful lord!’ So he ordered,

translit. mün jamuqa-yin ile imayi qardaqsan haran-i mököri'üljü ökba

en and had the people who had laid hands on Jamuqa cut down in his very presence.

translit. cinggis-qahan jamuqa-da ügüle ke'en ügülerün edö'e bida qoyar qamtutba

en Činggis Qa’an then said, ‘Tell Jamuqa: “Now the two of us are united. Let us be companions!

translit. nököceya öre'ele kilgün bolulcaju a'asu ö'ermicilen qaqacan setkimü ci edö'e niken-e qamtu aju umartaqsan-iyan duratqalduju untaraqsan-iyan seri'ülülcejü aya ö'ere ber anggida yabu'asu öljeitü qutuqtu anda minu büle'e

en If we become each of us like one of the two shafts of a cart, would you think of separating yourself from me and being on your own? Now that we are together once more, Let us each remind the other of what he has forgotten, Let us each wake up the other who has fallen asleep. Although you separated from me And went a different way. You remain my lucky, blessed sworn friend.

translit. ünen üküldüküi üdür öre jürüge-ben ebetgü büle'e

en On the day one kills and is killed, surely Your heart was aching for me.

translit. ci anggida ber ö'ere yabu'asu alalduqui üdür a'ušgi jürüge-ben ebetgü büle'e

en Although you separated from me And went a different way, On the day one fights one another, Your lungs and heart were aching for me.

translit. ci keli kē'esü kereyit irgen-lü'e qalaqaljit-elet-te qatqulduqui-tur ong-qan ecige-de ügülekset üges-iyen sere'üljü ilēksen tusa cinu bui-je basa naiman irgen-i üge-'er ükü'üljü ama-'ar alaju ayu'uluqsan-iyan adalitqatuqai ke'ejü kele ilēksen cinu tusa bolju'ui-je ke'en 201. ügüle'esü jamuqa ügülerün erte üdür ücűget caq-tur qorqonaq-jubur-a qan anda-lu'a anda ke'eldürün ülü singgeküi ide'e ideldüjü ülü umartaqu üges ügüleldüjü gönjile-de'en qaqaldaju aqdaju'u-je köndöledü-de köki'üldejü qaljirqu-da qatquqdaju qaqacan baraju qadaqatu üges ügüleldüle'e ke'en qara ni'ur-iyan qa'uldaqui-aca qalidun yadan qan anda-yiyan qala'un cirai üjen yadaju yabuba-je bi ülü uma[r]taqu üges ügüleldüle'e ke'en hula'an ni'ur-iyan übcikdeküi-ece urtu setkiltü anda-yiyan ünen cirai üjen yadaju yabuba-je bi edö'e qan anda minu soyurqaju namayi nököceye ke'ejü'üi

en When was that? When I fought the Kereyit people at the Qalaqaljit Sands you informed me of what you had said to Father Ong Qan. That was a service you did me. Then, the fact that you sent me a message with the news that you had frightened the Naiman people Slaying them with your words, Killing them with your mouth, and said to me that I could regard them as such - that was another service you did me.’” §201 After Činggis Qa’an had spoken, Jamuqa said, ‘In early days when we were small, in the Qorqonaq Valley I agreed with my sworn friend the Qan to become sworn friends: Together we ate food that is not to be digested, To each other we spoke words that are not to be forgotten, Together we were under our blanket Sharing it between us, but Stirred up by someone Coming between us, Pricked by someone Standing at the side, We parted for good. Saying to myself that We had exchanged weighty words, The skin of my black face Peeled off in shame; And so I have been living Unable to come near you, Unable to see the friendly face Of my sworn friend the Qan. Saying to myself that We had exchanged unforgettable words, The skin of my red face Came off in shame, And so I have been living Unable to see the true face Of my sworn friend with a long memory. ‘Now my sworn friend the Qan shows favour to me and says, “Let us be companions!”

translit. nököceküi caq-tur ese nököceldüba

en But when it was the time for being companions, I was not one.

translit. bi edö'e anda tögörigei ulus-i tübsitkeba

en Now, sworn friend, You have pacified all our people.

translit. qari tutum-i qamtutqaba

en You have unified all other peoples,

translit. ci qan oro cimadur joriba

en and the qan’s throne has been assigned to you.

translit. delegei edö'e belen boluqsan-tur nököcejü ya'un tusa bolqu bi munda anda-yin qara sönin-ü jewüdün-tür cinu oroqu bi gege'en üdür-ün setkil cinu joba'aqu bi jaqa-yin cinu bö'esün jahing-un cinu ör<ü>gesün bolqu bi arbin emegetü büle'e

en Now that the world is at your disposal, of what use would I be as a companion to you? On the contrary, o my sworn friend, I would intrude into your dreams in the dark night, I would trouble your heart in the bright day, I would be a louse in your collar, I would be a thorn in the inner lapel of your coat. ‘I had many paternal grandmothers.

translit. bi anda-aca alus-i setkigü bolun alji'as boldaba

en When I became disloyal to my sworn friend I made a mistake.

translit. bi edö'e ene törelki-tür anda ba

en Now, in this life

translit. qoyar-un urququi naran-naca singgeküi naran-tur gürtele nere minu gürbe-je anda secen eketü törülki külük törejü erdemü[t]ten (?) de'ünertü örlü'üt nököd-iyer-iyen dalan qurban aqtas-iyar-iyan bolju anda-da hülekdeba-je bi bürün eke ecige-dece ücűgen qocorcu de'ü-ner üge<i>'ü eme minu domoqci itegel üge<i>'ü nököttü tewüber tenggeri-ece jaya'atu anda-da hülekdeba-je anda soyurqa'asu namayi ötör nökce'esü anda jürüge-ben amumu-je ci anda soyurqaju ala'ulurun cisu ülü qarqan ala'ul üküjü gebte'esü ölük yasun minu ündür etügen-tür e'üra turuq uruq-un uruq-a cinu gürtele ihējü öksü hirü'er boluyu-je bi huja'ur ö'ere törülkitü büle'e

en - that of the sworn friend and me - my fame has passed from sunrise to sunset. You, sworn friend, had a wise mother. You were born a hero, and as you had younger brothers, valiant companions and seventy-three geldings, you, my sworn friend, excelled me. As for me, I lost my parents when I was small and had no younger brothers. My wife is a prattler, my companions untrustworthy. Because of this I was excelled by my sworn friend, whose destiny was ordained by Heaven. If you want to show favour to me, let me die swiftly and your heart will be at rest. And if you condescend to have me put to death, let them kill me without shedding blood. When I lie dead, my bones buried in a high place, for ever and ever I shall protect you and be a blessing to the offspring of your offspring. ‘In origin I am of a different birth,

translit. bi hüle'ü törülkitü anda-yin sülder-e daruqdaba-je bi ügüleksen üges minu ülü umartan üde manaqar duratcu ügüleldü[t]kün ta edö'e namayi ötörletügei ke'en ügüle'esü ede'er üges-tür inu cinggis-qahan ügülerün anda minu anggida ber yabuju bidan-tur aman dü'üren kelelejü amin-tur qor setkigü-yi inu ese sonosdaba-je surdaqu gü'ün büle'e

en and so I was conquered by the august spirit of my sworn friend who is of higher birth. Do not forget the words that I have just spoken; think of them evening and morning and repeat them among yourselves. Now do away with me quickly!’ To these words of his Činggis Qa’an said, ‘Although my sworn friend has parted from me and has been railing against Us, I have not heard that he has plotted harm against my life. He is a man who should learn from experience,

translit. mün ülü bolumui ükü'ülüya kē'esü tölge-tür ülü oromui silta'an ügei amin-tur qor ki'esü ülü jokimui kündü mörtü gü'ün bui ene maqa silta'an inu ügületkün erte coji-darmala taicar qoyar-un adu'u-ban de'ermedülceksen-ü tula jamuqa anda ci buru'ui-a bulqa köyitcü irejü dalan-baljut-ta qatqulduju jerene-qabciqai-a qorqoju namayi tende ese-'ű ayu'ulula'a ci edö'e nököceya kē'esü ülü boluyu amin cinu qayira'asu ese bolba

en but is not willing to. However, to kill him is not in accordance with the omens; to harm his life without good reason is not right. He is a man of high standing. Perhaps you should give him this reason: “Once, when Čoji Darmala and Taičar stole from each other their herds of horses, you, sworn friend Jamuqa, wickedly stirred up rebellion against me. We fought at Dalan Baljut and you forced me to take refuge in the Jerene Gorge. You frightened me then, did you not? Now, when I say, ‘Let us be companions!’, you refuse; when I offered to spare your life, you declined.”

translit. ci ke'en ügületkün edö'e cinu üge-ber cisu ülü qarqan nökci'etügei ke'en ügüle kē'et cisu ülü qarqan nökci'ejü yasu inu ile bu gētkün sayitur baritqun ke'en jarliq bolba

en Tell him that. Say to him: “Now, according to your request, you shall die without your blood being shed.’” He ordered that Jamuqa be put to death without his blood being shed and that his body should not be abandoned in the open, but be given a fitting burial.

translit. jamuqa-yi tende nökci'ejü yasu inu bari'ulba

en He had Jamuqa executed there and then, and had his body buried as arranged.

translit. 202. tedüi sisgei to'urqatu ulus-i sidurqutqaju bars jil onan-nu teri'ün-e quriju yisün költü caqa'an tuq bayi'ulu'at cinggis-qahan-na qan nere tende ökba

en §202 And so, when the people of the felt-walled tents had been brought to allegiance, in the Year of the Tiger (1206) they all gathered at the source of the Onan River. They hoisted the white standard with nine tails and there they gave Činggis Qa’an the title of qan.

translit. muqali-da gui-ong nere tende-gü ökba

en Then they also gave the title of gui ong to Muqali.

translit. jebe-yi naiman-nu gücülük-qan-i neke'ülün tende-gü ca'ura'ulba

en On that occasion too, Jebe was sent on a war mission to pursue and seize Güčülük Qan of the Naiman.

translit. mongqoljin ulus-i jibsiyerün baraju cinggis-qahan jarliq bolurun ulus bayi'ululcan yabulduqsat-ta minqan minqalaju minqad-un noyat tüsijü soyurqal üge ügülesü ke'en jarliq bolba

en Having thus completed the task of setting the Mongol people in order, Činggis Qa’an said, ‘To those who sided with me when I was establishing our nation, I shall express my appreciation and, having formed units of a thousand, I shall appoint them commanders of a thousand.’

translit. minqad-un noyat tüsin nereyidürün mönglik-ecige bo'orcu muqali-gui-ong qorci ilügei jürcedei qunan qubilai jelme tüge degei tolon önggür cülgetei boroqul sigi-qutuqu gücü kököcü qorqosun hüsün quyildar siluqai jetei taqai caqa'an-qo'a alaq sorqan-sira buluqan qaracar kökö-cos süyiketü naya'a jungšoi gücügür bala oronartai dayir müge bujir mönggü'ür dolo'adai bögen qudus maral jebke yuruqan kökö jebe udutai bala-cerbi kete sübe'etei möngkö-qalja qurcaqus geügi badai kis<i>liq ketei ca'urqai onggiran toqon-temür megetü qada'an moroqa dori-buqa iduqadai siraqul dawun tamaci qa'uran alci to[b]saqa tungquidai tobuqa ajinai tüyideger secewür jeder olar-güregen kinggiyadai buqa-güregen quril asiq-güregen qadai-güregen cigü-güregen alci-güregen qurban minqat onggirat butu-güregen qoyar minqat ikires önggüd-ün alaquš-digit-quri-güregen tabun minqat önggüt hoi-yin irgen-ece anggida mongqol ulus-un minqad-un noyad-i cinggis-qahan-nu nereyidüksen yeren tabun minqad-un noyat bolba

en So he decreed, and he appointed the following with the rank of commanders of a thousand: (1) Father Mönglik, (2) Bo’orču, (3) Muqali Gui Ong, (4) Qorči, (5) Ilügei, (6) Jürčedei, (7) Qunan, (8) Qubilai, (9) Jelme, (10) Tilge, (11) Degei, (12) Tolon, (13) Önggür, (14) Čülgetei, (15) Boroqul, (16) Šigi Qutuqu, (17) Güčü, (18) Kököčü, (19) Qorqosun, (20) Hüsün, (21) Quyildar, (22) Šiluqai, (23) Jetei, (24) Taqai, (25) Čaqa’an Qo’a, (26) Alaq, (27) Sorqan Šira, (28) Buluqan, (29) Qaračar, (30) Kökö Čos, (31) Süyiketü, (32) Naya’a, (33) Jungšoi, (34) Güčügür, (35) Bala, (36) Oronartai, (37) Dayir, (38) Müge, (39) Bujir, (40) Mönggü’ür, (41) Dolo’adai, (42) Bögen, (43) Qudus, (44) Maral, (45) Jebke, (46) Yuruqan, (47) Kökö, (48) Jebe, (49) Udutai, (50) Bala Čerbi, (51) Kete, (52) Sübe’etei, (53) Möngkö Qalja, (54) Qurčaqus, (55) Geügi, (56) Badai, (57) Kišiliq, (58) Ketei, (59) Ča’urqai, (60) Onggiran, (61) Toqon Temür, (62) Megetü, (63) Qada’an, (64) Moroqa, (65) Dori Buqa, (66) Iduqadai, (67) Širaqul, (68) Da’un, (69) Tamači, (70) Qa’uran, (71) Alči, (72) Tobsaqa, (73) Tungquidai, (74) Tobuqa, (75) Ajinai, (76) Tüyideger, (77) Seče’ür, (78) Jeder, (79) Olar Güregen, (80) Kinggiyadai, (81) Buqa Güregen, (82) Quril, (83) Ašiq Güregen, (84) Qadai Güregen, (85) Čigü Güregen, (86, 87, 88) Alči Güregen leading the three Onggirat thousands, (89, 90) Butu Güregen leading the two Ikires thousands, (91, 92, 93, 94, 95) Alaquš Digit Quri Güregen of the Önggüt leading the five Önggüt thousands. Excluding the People of the Forest, the commanders of a thousand of the Mongol people appointed by Činggis Qa’an were ninety-five.

translit. 203. güreget-lu'a niken-e basa cinggis-qahan jarliq bolurun ede nere[yi]dükset yeren tabun minqad-un noyad-i minqan tüsi'et bürün tere dotora cinggis-qahan jarliq bolurun tusatan-a soyurqal öksü ke'en bo'orcu muqali teri'üten noyad-i iretügei ke'eküi-tür ger dotora sigi-qutuqu büle'e

en §203 ‘Those ninety-five commanders of a thousand whom I have nominated, together with the sons-in-law’, further said Činggis Qa’an, ‘have been entrusted with units of a thousand and’ - Činggis Qa’an declared - ‘I shall now reward those among them who are most deserving.’ And he said that the commanders having at their head Bo’orču and Muqali should come. At that time Šigi Qutuqu was inside the tent.

translit. urira ot ke'en sigi-qutuqu-da ügüle'esü sigi-qutuqu ügülerün bo'orcu muqali-tan ken-ece hüle'ü tusa kile'e ken-ece hüle'ü gücü ögüle'e soyurqal ökdegüya bi ya'un duta'u tusa ese bolula'a ya'un duta'u gücü ese ögüle'e bi

en When Činggis Qa’an told him, ‘Go and summon them!’, Šigi Qutuqu said, ‘Have Bo’orču and Muqali been of greater assistance than others? Have they given better service than others? If you want to give rewards, surely I was not less useful, surely I did not give lesser service?

translit. ölege<i>tei büküi-ece ündür bosoqa-tur cinu eri'ün-tür edüi saqal uruqutala öscü ö'ere ese setkiba-je bi

en From the time I was in the cradle And grew up at your noble threshold, Until this beard sprouted on my chin, I did not think of anyone else but you.

translit. ala-tur si'ekte-ece altan bosoqa-tur cinu aju aman-tur saqal edüi urqutala öscü alji'as ese gētkiba-je bi

en From the time I had a piss-pot at my crotch And, being at your royal threshold, I grew up Until this beard sprouted at my mouth, I did not make a single false step.

translit. köl-dür-iyen kebte'üljü kö'ücilen ösgeba-je namayi derge-de'en kebte'üljü de'ücilen ösgeba-je

en She let me lie at her feet And brought me up as her own son; She let me lie at her side And brought me up as the younger brother of her children.

translit. namayi edö'e nada yambar soyurqal ögümü ke'ejü'üi

en Now, what kind of reward will you give me?’

translit. tere üge-tür cinggis-qahan sigi-qutuqu-da ügülerün jirqodu'ar de'ü busu-'ū ci orocu de'ü-de'en cimada soyurqal de'ü-ner-ün qubi-yiyar qubilaldu basa tusas-un cinu tula yisün aldal-tur bu aldatuqai ke'en jarliq bolba

en To these words of Šigi Qutuqu, Činggis Qa’an said, ‘Are you not my sixth younger brother? To you, my late-born younger brother, the reward: you shall be allotted the same share as the younger brothers; furthermore, on account of your services, you shall not be punished for up to nine crimes.’ So he ordered.

translit. möngke tenggeri-de ihe'ekdejü gür ulus-i jükle'üljü büküi-tür ci üjegü-yin nidün sonosqu-yin cikin bolju gür ulus-i eke-de bidan-a de'ü-ner-e kö'üt-te qubi irgen-ü nere-'er isgei tu'urqatan-i irice'üljü qabdasun e'üdeten-i qaqaca'ulju qubilaju ök ken ber cinu üge busi bu bolqatuqai ke'en jarliq bolba

en And he said, ‘When, protected by Eternal Heaven, I am engaged in bringing the entire people under my sway, be Eyes for me to see with, Ears for me to hear with! Divide up all the subject people and apportion them to Our mother, to Us, to Our younger brothers and sons according to the name of the people, Splitting up those that live in felt-walled tents, Separating those that live in dwellings with wooden doors. Let no one disobey your word!’

translit. basa sigi-qutuqu-yi gür ulus-un qulaqai-yi kese'ejü qudal-i moqa'aju ükü'üldekün yosutan-i ükü'ül alda'uldaqun yosutan-i alda'ul ke'en gür de'ere-yin jarqu tüsiba

en Further, he entrusted Šigi Qutuqu with the power of judgement over all and said to him, ‘Of the entire people, Curbing theft, Discouraging falsehood, execute those who deserve death, punish those who deserve punishment.

translit. basa gür irgen-ü qubi qubilaqsan-i jarqu jarqulaqsan-i kökö debter bicik bicijü debterlejü uruq-un uruq-a gürtele sigi-qutuqu-yin natur eyetüjü yosulaju kökö bicik caqa'an ca'alsun-tur debterleksen-i bu ye'ütketügei ye'ütkekün haran aldaltan boltuqai ke'en jarliq bolba

en Furthermore, writing in a blue-script register all decisions about the distribution and about the judicial matters of the entire population, make it into a book. Until the offspring of my offspring, let no one alter any of the blue writing that Šigi Qutuqu, after deciding in accordance with me, shall make into a book with white paper. Anyone who alters it shall be guilty and liable to punishment.’

translit. sigi-qutuqu ügülerün minu metü orocu de'ü saca'u denggecen qubi ker abqu soyurqa'asu siro'ai yo'urqatu balaqasun-aca ökgü-yi qahan-nu soyurqal medetügei ke'en öcijü'ü

en Šigi Qutuqu said, ‘How can a late-born younger brother like me take the same and equal share as that of the others? If the Qa’an wants to reward me, let him decide in favour of granting me the people from the towns that have walls of pounded earth.’

translit. ene üge-tür ö'er-ün beye-ben ci caqlaba

en So he requested, and to these words of his Činggis Qa’an said, ‘You yourself have determined your own part;

translit. ci mede ke'eba

en you decide!’

translit. sigi-qutuqu ö'er-iyen teyin soyurqa'ulun baraju qarcu bo'orcu muqali-tan noyad-i uriju oro'ulju'u 204. tende cinggis-qahan jarliq bolju mönglik-ecige-de ügülerün töregü-lü'e töreldüksen ösgü-lü'e ösülceksen öljeitü qutuqtu ci tusa iheyel cinu kedün ber aju'u-je tere dotora ong-qan ecige senggüm anda qoyar namayi arqadan uriqsan-tur ayisurun ja'ura mönglik-ecige-yin ger-tür qono'asu mönglik-ecige ci ese itqa'asu huyilun büküi usun-tur hulalun büküi qal-tur oroqda'ai büle'ei-je tere tusa-yi sayi setkijü uruq-un uruq-a gürtele ker umartaqdaqu tere tusa setkijü edö'e sa'uri ene nu'u huja'ur-a sa'ūlju hon-tur sara-tur sataju öklige soyurqal cimada öksü mali'an asuqai uruq-un uruq-a gürtele ke'en jarliq bolba

en After he had made Činggis Qa’an favour him thus, Šigi Qutuqu went out and, calling the leaders with Bo’orču and Muqali at their head, let them into the tent. §204 Činggis Qa’an then addressed Father Mönglik and said: ‘You fortunate and blessed man, Who at birth were born together with me, When growing, grew up together with me, how many times have you helped and protected me? Among those was the occasion when Father Ong Qan and sworn friend Senggüm deceitfully invited me to the betrothal feast and on the way I spent the night in Father Mönglik’s tent. Had you, Father Mönglik, not dissuaded me then, I would have gone right Into whirling waters, Into a blazing fire. Recalling only that service of yours, how could anybody forget it until the offspring of their offspring? Recalling that service, I will henceforth let you occupy the seat at the very beginning of this side in my tent. Yearly and monthly I shall consult with you, and I shall give you gifts and favours. I shall be attending on you, until the offspring of your offspring!’ So he declared.

translit. 205. basa cinggis-qahan bo'orcu-da ügülerün ücűgen caq-tur sirqa aqta-tan naiman morit de'ermettejü ja'ura qurban qonoju nekejü ayisuqui-tur jolqalduba-je ci tende ügülerün benglenijü ayisuqui nökör-tür nököceldüsü ke'en ger-tür ecige-dür-iyen ber kelen üge<i>'ü ge'ü-ben sa'an arun nambuqa sa'ul<u>qa-ban ke'er-e bürgüjü minu oqatur qongqor-i talbi'ulju nada oroq singqula-yi unu'ulju ci ö'esün qurdun qubi-yi unuju adu'u-ban ejen ügei talbiju ya'araju ke'er-ece bü'et nama-lu'a nököcejü basa qurban qonoq nekejü sirqa aqta-tan-i de'ermedüksen güre'en-tür gürü'esü güre'en-ü kiji'ar-a bayiqun-i de'ermedün hüldejü duta'aju abciraba-je bida qoyar ecige cinu naqu-bayan aju'u

en §205 Further Činggis Qa’an spoke to Bo’orču: ‘When I was small I was robbed of eight horses, the light-bay geldings. I spent three days and nights on the way pursuing them and, as I was going, we met each other. Then you said to me, “You came because you are in difficulties; I will join you as a companion!” and, without a word even to your father in the tent, you who were then milking a mare, concealed your leather bucket and pail in the grass. You made me leave my short-haired chestnut horse and set me on a white horse with a black back, and you yourself rode a fast dun mare. You left your herd of horses without a master and in haste became my companion in the steppe. Again we spent three days and nights in pursuit before we reached the circular camp with the stolen light-bay geldings. They were standing at the edge of the camp. We stole them, drove them away and brought them back, the two of us. Your father was Naqu Bayan.

translit. ci qaqca kö'ün inu ya'u medejü nadur nököcegü büle'e

en You, his only son, what did you know about me when you became my companion?

translit. setkil-ün külüg-iyer nököceba-je ci te'ün-ü qoyina setkijü yabuju bi belgütei-yi ilējü nököceya kē'esü ci bökötür qongqor-i unuju boro örmege-ben böktürcü nököcen ire'esü qurban merkit bidan-tur irejü burqan-ni qurban-ta quci'ulqui-tur qucilduba-je ci basa te'ün-ü qoyina tatar irgen-tür dalan-nemürges-te sitü'e'eldüjü qono'asu qura üdür söni ürgülji jüsereküi-tür söni namayi noyir atuqai ke'en nemürge-ben nemürükse'er minu de'ere qura ülü cuburi'ulun söni da'ustala bayiju öre'ele köl-iyen qaqcan-da ye'ütkejü büle'e ci

en You became my companion because of your brave heart. Afterwards I kept on thinking about you and when I sent you Belgütei to ask you to join me again as a companion, You jumped on your chestnut horse with the arched back, You tucked your grey woollen cloak behind you, and came to join me. And when The Three Merkit came against us and Thrice circled Burqan Qaldun, That mountain you circled with me. And when, after that, we passed the night at Dalan Nemürges with our troops pitched opposite those of the Tatar people, the rain poured down incessantly day and night. Saying that I ought to get my night’s rest, you covered me with your felt cloak so that the rain would not fall upon me and throughout the night you stood beside me shifting one of your feet only once.

translit. külüg-ün cinu belge aju'u-je

en This was indeed a sign of your bravery.

translit. te'ün-ece busu ali külüg-i cinu ügülejü da'usqu bo'orcu muqali qoyar jö[b] minu yabutala jiktüjü buru'u-yi minu bayitala itqaju ene oron-tur gürgeba

en Other than that, what brave deeds of yours am I to mention? You two, Bo’orču and Muqali, You urged me to carry out what was right, You persuaded me not to do what was wrong, and in this way made me gain this throne.

translit. edö'e bürin-ü de'ere sa'uri sa'uju yisün alda[l]-tur bu aldatuqai bo'orcu bara'un qar-un altai derelegün-ü tümen medetügei ke'en jarliq bolba

en Now you shall sit higher than all the others and shall not be punished for up to nine crimes. Bo’orču will be in charge of the ten thousand men of the right wing which extends westwards up to the Altai Mountains.’ So he ordered.

translit. 206. basa muqali-da cinggis-qahan ügülerün bida qorqonaq-jubur-un qutula-qan-nu de[b]segü saqlār-modun-a bawu'asu muqali-da tenggeri-yin ja'arin ja'aqsan üge temteg-ün tula bi tende gü'ün-qo'a-yi setkijü muqali-da üge baralu'a tewüber sa'uri de'ere sa'uju muqali-yin uruq-un uruq-a gürtele gür irgen-ü gui-ong boltuqai ke'en gui-ong nere ökba

en §206 Further, Činggis Qa’an said to Muqali, ‘When we set up camp near the Leafy Tree in the Qorqonaq Valley around which Qutula Qan used to dance, because the words that a heavenly sign foretold to Muqali were a clear portent, I there and then, thinking of his father Gü’ün Qo’a, pledged my word to Muqali. Accordingly, he shall henceforth sit upon a seat [above all others] and shall be gui ong of all the people, and so it shall be until the offspring of Muqali’s offspring.’ He gave him the title of gui ong

translit. muqali-gui-ong jewün qar-un qara'un-jidün-i derelegün-ü tümen medetügei ke'en jarliq bolba

en and ordered: ‘Let Muqali Gui Ong be in charge of the ten thousand men of the left wing which extends eastwards up to the Qara’un Jidun Mountains.’

translit. 207. cinggis-qahan qorci-da ügülerün jönglejü namayi ücűgen büküi-ece eji'e turuq noyitan nobsilduju köyiten kö[b]sildüjü nendü qutuq bolju yabuba-je ci qorci tere caq-tur ügülerün jöng jöb bolu'asu tenggeri-de setkil-tür gürgekde'esü nama qucin emestü bolqa ke'ele'e ci edö'e jöb tula soyurqaju ede oroqsat irgen-ü sayin eme-yi sayin öki üjejü qucin emes songquju a[b] ke'en jarliq bolba

en §207 Činggis Qa’an said to Qorči, ‘You once made a prophecy about me and, from the time I was small until now, for a long time When it was wet, You suffered the wet with me; When it was cold, You suffered the cold with me. Indeed, you have constantly been a beneficent spirit to me. At that time you, Qorči, said, “If the prophecy comes true and if it is fulfilled by Heaven according to your wishes, let me have thirty women.” Now, because it has come true, I shall favour you. Look at the fine women and fine girls of the people who have submitted to us and choose thirty women from among them.’ So he ordered.

translit. basa qorci qurban minqat ba'arin-u de'ere taqai asiq qoyar-lu'a adarkin-u cinos tö'ölös telengüt bolun tüme dü'ürcü qorci medejü erdiš qudus hoi-yin irgen-tür gürtele nuntuq darqalan nuntuqlaju hoi-yin irgen-i daru'ulun qorci tümen medetügei ke'en jarliq bolba

en Further, he ordered: ‘On top of the three thousand Ba’arin that he already leads, Qorči, together with Taqai and Ašiq, shall add to the number so as to make up a full ten thousand with the Činōs of the Adarkin, the Tö’ölös and the Telengüt, and Qorči shall be their commander. Freely establishing his camp along the Erdiš River up to the People of the Forest, Qorči shall reduce the People of the Forest to submission and be in charge of the ten thousand.’

translit. qorci-daca eye üge<i>'ü hoi-yin irgen eyin teyin bu yabutuqai eye üge'ü yabuqu-yi ya'u sa'araqdaqu ke'en jarliq bolba

en And he ordered: ‘The People of the Forest must not act this way or that without Qorči’s agreement. Those who act without his agreement, he should not hesitate to kill them.’

translit. 208. basa cinggis-qahan jürcedai-a ügülerün erkin tusa cinu kereyit-lu'a qalaqaljit-elet qatqulduqui-tur herüjü büküi-tür quyildar anda aman aldaba-je üyile inu jürcedei ci üyiletba-je üyiledürün jürcedei ci do[b]tulju jirgin-i tübegen-i dongqayid-i quri-silemün-i minqan turqa'ud-i erkit ceri'üd-i bügüde-yi daruju yeke qol-tur gürcü senggüm-ün enggesge qacar ucumaq-ār qarbuqsan-u tula möngke tenggeri-de e'üden jilo'a negekdeba-je senggüm-i ese sirqaqsan bö'esü yambar maqa bolqun büle'ei bida jürcedei-yi erkin yeke tusa tere bolba-je tere qaqacaju qalqa huru'u newürün jürcedei-yi ündür a'ula-yin nemüra metü setkijü yabuqu büle'e

en §208 Further, Činggis Qa’an said to Jürčedei, ‘Your most important service was at the time when we were fighting with the Kereyit at the Qalaqaljit Sands and were worrying about the outcome of the battle. Sworn friend Quyildar then made an oath but you, Jürčedei, carried out his task. In carrying it out you, Jürčedei, attacked and overcame the Jirgin, the Tübegen, the Dongqayit, Quri Šilemün and his thousand bodyguards, the best troops - all of them - and, reaching the main body of their army, you shot an učumaq arrow into one of Senggüm’s bright red cheeks. Because of this, “the door was opened and the reins were loosened” for me by Eternal Heaven. Had Senggüm not been wounded, what would have become of us? That was indeed Jürčedei’s greatest and most important service. ‘When he separated from me, moving along the river Qalqa downstream, I constantly thought of Jürčedei as if he were the shelter afforded by a high mountain.

translit. bi tere otcu baljuna-na'ur usulara gürba-je jici baljuna-na'ur-aca morilarun jürcedei-yi algincilaju kereyit-tür morilaju tenggeri qajar-a gücü nemekdejü kereyit irge maqutqaju dawuliba

en He then went off and we arrived at Lake Baljuna to water our animals. When we set out again from Lake Baljuna, Jürčedei went ahead to reconnoitre. We took the field against the Kereyit and, with our strength increased by Heaven and Earth, we utterly defeated and subdued the Kereyit people.

translit. erkit ulus ongjaldaju naiman merkit cirai-ban ququraju bayildun yadaju busangqaqdaba-je merkit naiman-i busangqui so'or-tur kereyid-ün jaqa-gambu jirin ökid-ü'en siltag-iyar ö'er-ün qariyatan ulus-iyar-ān tumtaqa aqsan aju'u-je nökö'e-te dayisun bolun qaqacaqsan-i jürcedei uduju arqa-bar jaqa-gambu-yi qaqacan buraqsan-i qartaju bariju bütü'ejü'ü-je tere jaqa-gambu-yin ulus-i nökö'e-te ülütken talaba

en The most important people being cut off, the Naiman and the Merkit lost heart; they could no longer fight and were scattered. ‘In the struggle in which the Merkit and the Naiman scattered, Jaqa Gambu of the Kereyit was allowed, by reason of his two daughters, to stay with his own subject people as a whole group. But when, for the second time, he became hostile and separated from us, Jürčedei lured him with a stratagem and, after seizing him, made an end of Jaqa Gambu who had broken with us for good. For the second time we exterminated and plundered the people of that Jaqa Gambu.