Effect and Contribution of Genghis Khan’s State on Turkish Culture


One of historically most attention-gripping conquest actions in the world includes ones realized by Genghis Khan, the Mongol Sultan, in 13th century. State founded by Genghis Khan became a state having biggest territorial boundary in the world in a very short time. In this respect, Genghis Khan was one of most attention-gripping historical personalities. Each Turkish historian, who researches history of Genghis Khan’s State may notice presence of any elements of Turkish culture easily there. Reason of that we should conduct this study is the work “The Confidential History of the Mongols.” It is supposed that the work was typed in the Uyghur alphabet, and its complete original text was not found. It is understood that it was typed in Chinese marks. The work “Manghol-un Niuca Tobca’ in Mongolian was translated by Mr. Ahmet Temir into Turkish in 1946. Although this work is anonymous, it is understood that it was typed in 1240 based on the expressions in it. The Confidential History of the Mongols is main source of numerous works typed on the Mongols. This work is the greatest source that describes race, life history, religious belief and domination opinion of Genghis Khan. When any information in this source shall be reviewed carefully, it shall be noted easily that Genghis Khan’ State would rise on heritage of Turkish state and especially of the Gokturks. Our study reveals not Mongol history, but presence of any elements of Turkish culture in Mongol history. We accept Genghis Khan as a Mongol Sultan without discussing his ethnic origin. But, wee may say that the state founded by him is a Turkish state completely by considering its goals. While we try to prove our assertion, we have tried to describe and explain origin and connection of the information and concepts transmitted in “The Confidential History of the Mongols” with the Turks. As known, the Turks and Mongols have lived for hundreds of years in near geographies. The Turks, who were nomad shipmen in early periods of the history, dealt with stockbreeding. In those periods, the Mongol lived as hunters. Then, they were also nomad stockbreeders. We may also suppose that there were Mongol clans in community in Central Asia in Hun era that Mete, the Hun Sultan described and said “I combined all spring-drawing communities. Now they were Huns.” Also in Gokturk and Uyghur periods, the Mongols placed immediately near Turkish culture were under their powerful effect. Most facts of the Genghis Khan period with in the Mongol culture with respect to religious life are encountered in Hun Gokturk and Uyghur states. Beside the God belief, presence of any Shamanist practices and religious concepts such as Ancestor Cult, Ground-Water Cult arte addressed. Critical role played by the Shamans in social life, life and world perception of the community are also reflections of these similarities on social life. Genghis Khan, made advantage of accumulations of Hun, Gokturk and Uyghur states, also quoted the universe domination idea of the said states. We notice most apparent clues of this when Genghis Khan base his own race on Bortecina, the holy ancestor of the Gokturks, that is, Bozkurt. The fact that Genghis Khan saw himself as a ruler of the universe and based his domination on holy sources is a base of Hun and Gokturk states. The fact that the God understanding and belief are represented in Khan and also origin of the idea that this belief is supported cosmic elements are Turkish origins. According to Turkish tradition, Turkish Kahn designated by the God is a agent and shadow of the God in the earth. If there is a God in sky, there is also a Khan in the earth. The fact that the term “Tegri” in Mongol comes from the term “Tengri” in Turkish is an opinion accepted in the scientific world. The Mongols have based the fact that Genghis Khan came into the world on any holly goals. Just like Oguz Khan began to walk and hunt 40 days later than his birth, Genghis Khan was born with a blood clot


Keywords


Domination, Shamanism, State, Sacred Capital (Otuken)

Author : İbrahim ONAY
Number of pages: 2441-2455
DOI: http://dx.doi.org/10.7827/TurkishStudies.3899
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Journal of Turkish Studies
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