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CHINGGIS KHAN AND THE PEACE-LOVING RHINOCEROS?

The name of this write up is taken from an article by the late, great Mongolist, Professor Igor de Rachewiltz’s article, “More about the Story of Cinggis-Qan and the Peace-Loving Rhinoceros,” http://www.eastasianhistory.org/42/rachewiltz-peace-loving-rhinoceros.  In it, he discusses an interesting tale which comes to us from several Chinese and Mongolian sources, wherein Chinggis Khan was dissuaded from attacking India by a Rhinoceros sent by Heaven, which sometimes talks.

The story goes as thus, (with some variation): in  late 1221, Chinggis Khan had defeated Jalal al-Din Mingburnu, the leader of the Khwarezmian resistance, on the Indus River. Mingburnu escaped by jumping into the River and fleeing into India. At some point while along the edges of India, Chinggis, or his riders, spot a huge, strange animal with a single horn coming from its nose. Having never seen such a beast before, Chinggis turns to his soothsayer and advisor, the educated Buddhist Khitan Yelu Chucai (1189-1243), who explains it was a chüeh-tuan, a legendary animal from Chinese mythology. Obviously, it was a sign from Heaven that Chinggis Khan must not attack India, and turn back. Chinggis, a wise and prudent monarch who relies on Heaven’s  backing recognizes this, and turns his army back.

This story is not recorded in any Persian sources, any of Yelu Chucai’s surviving works, the Secret History of the Mongols or the Shengwu qinzheng lu, and has traditionally been dismissed as fabricated to enhance Yelu Chucai’s importance in this period, or not commented on at all. Indeed, when we actually read the medieval accounts, they do not seem at face value as readily reliable:

In the Yuan Shih (written in the 1370s, but from Yuan Dynasty documents):

“In [1224], when [Chinggis Khan], having reached Eastern India, was encamped at the Iron Gate Pass, a one-horned animal with a body like a deer’s, but with a horse’s tail and green in colour, addressed the imperial bodyguard in human speech saying, ‘Your master should return home as soon as possible!’ The Emperor questioned [Yelu Chucai] about it. He replied ‘This is an auspicious animal called chüeh-tuan. It is capable of speaking all the world’s languages, it loves life and abhors bloodshed. This is a happy omen sent down by Heaven to warn Your Majesty. You are Heaven’s eldest son, and all the men under Heaven are your children. Pray accept the will of Heaven and preserve the people’s lives.’ That very same day the Emperor withdrew the army’” de Rachewiltz, pg. 58-59

In Sung Tzu-Chen’s (1186-1266) memorial for Yelu Chucai:

“When [Chinggis Khan] encamped at the Iron Gate Pass in Eastern India, his body-guard saw an animal with a deer’s body, a horse’s tail, green, and with a single horn. Being capable of human speech, it said ‘Your master should return home as soon as possible!’ The Emperor, amazed, questioned [Yelu Chucai], who replied, ‘This animal is called chüeh-tuan. It [can] travel eighteen thousand li a day and it knows all the foreign languages. It is a symbol of abhorrence to bloodshed that Heaven Above has sent to warn Your Majesty. Pray accept the will of Heaven and spare the people’s lives in these few [remaining] countries, thus giving full effect to Your Majesty’s infinite blessings.’ That very same day the Emperor issued the order for the army to withdraw.”  de Rachewiltz, pg. 59.

With access to internet and media, we of course know that these are very poor descriptions of a Rhinoceros, which generally are not very good at speaking any human languages. But consider this: none of these writers had actually seen this incident, or a Rhinoceros. When they heard that Yelu Chucai had interpreted the beast as being a chüeh-tuan, then they would literally describe it as being a chüeh-tuan. In one version, it is Mongol scouts who spot the Rhinoceros and report back to Chinggis, who asks Yelu Chucai his thoughts. Note that the Mongol scouts had never seen a Rhinoceros before, or had any idea what one was, so to see one would be quite the shock, and would quite possibly have returned with an already exaggerated depiction. Yelu Chucai, having never seen one either, but a learned man familiar with Chinese literature, used that experience to interpret it based off his education, which then later authors see as being a literal chüeh-tuan. As de Rachewiltz suggested, this story may have been based on a real event, but was exaggerated to emphasize different aspects, such as Yelu Chucai’s influence or Chinggis’ connection to Heaven.

Now, one Persian source, Juvaini, notes that part of the reason Chinggis didn’t press into India was due to bad omens and the words of his soothsayers. When we recall that this was one of Yelu Chucai’s main functions in the Khan’s court, we can assume that this Rhinoceros sighting may have been one determining factor which led Chinggis to choose not to push into India (you can see other reasons in my video on the matter: https://youtu.be/EkhbinEtSAY), but not, as our eastern sources suggest, the sole cause of Chinggis’ departure.

Of final interest, is that Rachewiltz noted that this event also shows up in two later Mongolian sources: the Erdeni-yin tobči of the 17th century, and the Altan tobči of the 18th.

In the Erdeni-yin tobči (Precious Historical Summary of the Origins of Khans) by the Ordos prince Saγang-secen completed in 1662:

“Thereupon, when [Chinggis Khan]...  rode against India, on crossing the mountain defile called the Candanarang Pass, he came upon a wild animal, called the seru (‘rhinoceros’), which had a single horn on top of its head. It made obeisance, bending its knees three times before the Lord. While everyone marvelled at it, [Chinggis Khan] spoke thus and said, ‘That vajra-seat of India is said to be the country where the sublime Buddhas and Bodhisattvas, and the powerful Holy Rulers of the past were born. Now, why does this speechless animal make obeisance thus, like a man? If we go [to India], we will perhaps be punished [by Heaven]? Could Heaven Above, my father, have warned me?’ He wheeled round and returned home.” de Rachewiltz,  pg 62-63.

As you may have guessed, this was written after the Mongols’ conversion to Buddhism. It uses an unknown Chinese source for this version, which has now left out Yelu Chucai.

In the 18th century Altan tobci (Golden historical summary) of Mergen-gegen, based off the Yuan Shih, the story now includes Chinggis’ brother Qasar, as the Altan Tobci was essentially a genealogical work on Qasar and his descendants (who became quite important in Mongolia after Yuan Dynasty was pushed from China). Qasar was possibly already dead by this point in history, but the exact fate of Chinggis’ brothers Qachiun and Qasar is not clear.

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