“None of the Kings on Earth is Their Equal in ʿaṣabiyya”: The Mongols in Ibn Khaldūn's Works

The rise of the Mongol empire was a shock to the Arab world and led many Arab authors to describe these conquerors in decidedly negative terms. The great historian Ibn Khaldūn also discusses the Mongols' rise and their conquests. As a nomadic people they challenged and defeated sedentary populations and founded their own dynasties. Consequently, the Mongol conquests perfectly fit Ibn Khaldūn's theories on ?a?abiyya – which is superior in nomadic groups – and the rise and fall of dynasties. For the Maghrebi historian, the rise of the Mongols was a natural step in the course of history. This consequently colours his view of the Mongols and affects the way he portrays them, especially regarding the themes of violence and religion – recurring themes in many contemporary works dealing with the Mongols – and in his depiction of the Turco-Mongolian conqueror Timur, who is presented in a more favourable light by Ibn Khaldūn than he is in many contemporary works.     

试论成吉思汗的社会及家庭分工思想

成吉思汗是一位具有平等职业观念、辩证分工思想、注重实际、敢于向他人学习、勇于社会实践、善于发展自己、有开放型思维方式的开明君主。他平等对待各种职业，重视发展蒙古农业、手工业和商业贸易，开创了一条以牧为主，多种经营的民族经济发展之路。他提倡男女平等，制定和实施灵活而辩证的家庭分工原则，有效利用了牧区剩余劳动力，解放和发展了草原生产力，极大地推动了蒙古社会的进步．如今，继承和发杨这一优秀文化传统，对于提高整个民族素质，顺应时代潮流，走向市场经济，都具有十分重要的理论和现实的启发意义。     

“Et sachiez qu’il se repenti fort quant yl y envoia” (Jean de Joinville,Vie de saint Louis). Par-delà la désillusion mongole. Mœurs et légendes “tartares” au temps du roi Saint Louis

The passage that John of Joinville, faithful companion of Louis IX, devotes to the Mongols in his chronicle of the Seventh Crusade, known as “La Vie de Saint Louis”, cross-conceives two structures under the sign of hope: historical facts and legends on the one hand, and Christian sensibilities on the other, giving way to a set of “ethnological” observations about what are presented as “barbarian” customs. The text gives a faithful reflection on sentiments which agitated the Crusaders and their King: hope and disillusion. But Joinville's testimony goes far beyond that: it is first and foremost a testimony of love upon which history could be re-written.     

‘Kubla Khan’ and its Narratives of Possible Worlds

This essay argues that Coleridge’s ‘Kubla Khan’ is a poem about narrative and specifically focuses on the narrative construction of possible worlds, or even utopian worlds. It notes two pairs of narratives. In pair one the utopian narrative of the monarch’s decree which seeks to build a space of pure pleasure is in opposition to the narrative of a prophesy of war. In the second pair the Abyssinian maid’s lyric is undermined by the narrative of amnesia where the speaker is unable to recall the lyric. The poem concludes, the essay suggests, with the idea that a possible world can be created only if we can recall the narrative foundations of this world.     

蒙古西征下的伊斯兰世界——试论13世纪伊斯兰教的发展

1206年成吉思汗统一蒙古后,新兴的蒙古帝国先后发动三次西征。蒙古的西征一直打到地中海沿岸,其对伊斯兰世界的破坏可以说是毁灭性的。在蒙古军的暴力破坏下,短短数年一大批城市变成废墟,同时伊斯兰的哈里发教廷亦遭摧毁。然而,在伊斯兰教临近灭亡的边缘时,却得以奇迹般地生存下来,并开始了新一轮的发展,蒙古人建立的察合台汗国、伊尔汗国、金帐汗国纷纷伊斯兰化,同时,伊斯兰教在中国亦得到长足发展。整个13世纪可以说是伊斯兰教在其历史中的一个转折点。     

佛教对蒙古文化的影响

元代蒙古人接受藏传佛教伊始,翻译佛经即成为最重要的内容。16世纪后期,藏传佛教再度传入蒙古地区。俺达汗和林丹汗时期继承并发扬了这一传统。印度、西藏佛教经典的蒙译,丰富了蒙古人的精神生活,极大地推动了蒙古族文化教育事业的发展,佛教文化构成了全部蒙古文化最重要的部分。同时,译经活动也为佛学的深入研究、保留印藏文化的优良传统做出了具有世界意义的重大贡献。     

后西突厥两厢可汗始末

西突厥汗国的灭亡并不意味着阿史那汗统的结束，入唐后这一汗裔继续分主两厢，对内称可汗，对唐称都护，后西突厥两厢可汗是阿史那汗统的历史继续和尾声。     

《蒙古秘史》的科技史价值

《蒙古秘史》是研究蒙古历史最重要的原始文献之一，内容十分丰富。然而，《蒙古秘史》还有较高的科技史价值。笔者从科学技术史的角度对它进行了探讨，全文分天象和数学、饮食和畜牧业技术、房屋建筑、 机具制造与使用、纺织与服装、医药卫生、对野生动植物的认识与利用等7部分。     

蒙哥汗灭宋战略计划新探

“斡腹之谋”为蒙古前四汗时期灭宋总体战略,蒙哥汗1256年已决定彻底实施“斡腹之谋”而形成全盘灭宋战略计划。但其战略计划在具体实施过程中经历了几次较大变化,且一再受阻。因蒙哥汗驾崩四川、忽必烈自前线临阵退兵北归争夺汗位,蒙哥汗灭宋战略计划1259年以彻底失败告终。     

成吉思汗在西南的后裔

在我国西南的云南、贵州、四川、重庆，生活着近7万名蒙古族民众，其中成吉思汗所属的奇渥温部后裔约占半数以上。几百年来，在对西南环境的适应过程中，他们形成了以山区农业为主的经济生活，原来的游牧化也随之发生了变化。但是，他们通过家谱、墓碑、口授的方式，传承着家族的历史和自己作为蒙古人的执信念。西南蒙古族具有明显的民族特征，其中内涵着宝贵的民族人资源。