In long, alliterative recitations, the people learned again about their Mongol history. Genghis Khan was held up as the model for everyone: “Protecting those who were of peaceful conduct, exterminating those who were of violent manners, he was glorified as fortunate emperor.”
The sayings and words of Genghis Khan were recalled to his people, reminding the monarchs and their subjects of their duties: “It is necessary to accept hard and inconvenient advice, to punish bad people with merciless law, to protect the numerous subjects with kindness, to strive after a good name which is honored everywhere.”
The people brought gifts of fermented mare’s milk, meat, dried dairy products, and fruits to the shrine, which after being presented were then consumed by the participants in a great banquet. The crisp, fresh smell of burning juniper incense hung like a cloud over the people and their gifts. As part of each official event, singers and musicians performed songs of praise and the reverential wailing of the long song. After the feasts and the heavy drinking, songs were sung with more secular themes honoring fast horses and true love.
To consolidate power within their family, Manduhai and Dayan Khan abolished many of the old titles of the Yuan era, including chingsang and taishi, which had been given to men outside the royal family. For most of the prior century, the warlords who had occupied those positions had exercised the real power over the Mongol government and had held the so-called Great Khans as puppets, at best, and as prisoners when they wished. Ismayil would be the last foreign regent to control the Mongol khans. Henceforth the Borijin clan would hold a near monopoly on all political offices within Mongol territory.
Manduhai and Dayan Khan bestowed awards for bravery, made new marriages, gave out titles, created a new tax system, and presented gold seals to the new officeholders. Their actions deliberately and carefully recalled the deeds of Genghis Khan, but they had decided that, despite restoring the rule of his family, they would not restore exactly the same type of government he had created. In the last three hundred years, the needs had changed, and neither Manduhai nor Dayan Khan had any intention of creating an empire beyond the Mongol steppe.
In an effort to avoid future confrontations of the type that tore apart the family of Genghis Khan in the two generations following his death, Manduhai and Dayan Khan sought to abolish the title khan, save for the one single Great Khan. Genghis Khan permitted his children to use the titles khan and khatun, or “king” and “queen,” but now there would only be one of each: Dayan Khan and Manduhai Khatun. The highest-ranking son would be jinong, “the crown prince,” and according to their plan, he would one day be the only member of the family to take the title khan. All others would be called taiji, meaning “royal lord.” The one daughter would take the title gunj, another term for princess. Manduahai and Dayan Khan had no need for the old title guregen, “imperial son-in-law,” since they had only one daughter; they arranged a strategic marriage for her with a leader of the Khalkh tribe of the eastern Mongols.
Out of respect for the mother of the Great Khan, Dayan Khan and Manduhai gave Siker the title taikhu, “dowager empress.” They thought that, if treated with respect and living in comfort, she might gradually soften her heart toward her son. However, she had grown up as a common herding girl in the southern Gobi and had lived a nomadic life of raiding. Now the life of an empress mother seemed empty to her, and she died soon thereafter.
Manduhai and Dayan Khan confronted the same problem that had created so many difficulties for Genghis Khan. Genghis Khan found that no matter how many times he fought and conquered tribes such as the Tatars, they would soon be back at war again. No permanent peace seemed possible, and alliances held only so long as the allies maintained the mood to be at peace with one another. Just as Genghis Khan had finally decided to install his daughters and sons as the heads of the various vassal nations of the empire, Manduhai and Dayan Khan reorganized all the tribes by killing or otherwise removing the enemy leaders and installing their own sons in power.
Rather than enslave or exile any of the defeated tribes, Manduhai and Dayan Khan used a combination of old and some new structures to create a Mongol nation of two wings—the Left and the Right—each of which was divided into three tribes, or tumen, of ten thousand. Because of this primary feature, the Mongols called this system the Six Tumen, which would come to be used as another name for their country.
The new system of clans and tribes expanded the concept of Mongol to embrace everyone living in the territory, no matter what their former ethnicity. Included were diverse and often antagonistic groups such as the Three Guards along the border with the Ming; the old imperial Ossetian and Kipchak guards from the reign of Khubilai Khan; lingering remnants of the Onggud and Tangut; and some of the Uighurs. The Six Tumen consisted of new geographic-kinship groups. In the east were the Chakhar, Khalkh, and Khorchin, and to the west were the Ordos, Tumed, and Yungshiyebu. Each of these contained a set of otogs, which were something like the old clans but were comparable to an occupational caste or a geographic group as well and constituted the primary social units of allegiance for individuals.
Within the Mongols, there would no longer be a distinction between the competing lineages descended from Genghis Khan’s four sons. Henceforth, they were all part of the Borijin. Other branches of the family descended from Genghis Khan’s brothers were also folded into the main body, with one single exception. The descendants of Khasar, the people of Manduhai’s early general and supporter Une-Bolod, were allowed to keep an independent identity within the Borijin clan.
For a people not accustomed to reading, the Mongols had to learn the new organization by means of easily learned songs such as “Zurgaan Tumen Mongol” (“The Six Tumen of the Mongols”), which listed the tribes with some pertinent information about each group’s geographic location and its social function within the united Mongol nation. The Khalkh were described as “located in the Khangai Mountains, as a guard from strangers,” or the Uriyanghai as “hunters of gazelle and wild animals, protectors from thieves, and diggers of wells.” Through these and similar songs, the people came to know who they were or, at least, who they were expected to be in the new nation.
The monarchs devised a plan to station their sons, the Seven Steels, around the edges of the empire to protect it as a permanent wall of steel, and they established a series of permanent encampments along the Chinese border. These eventually grew to approximately thirty bases from which the Mongols could keep watch on the Chinese and from which they could launch raids into China. Each settlement had a permanent cadre of soldiers stationed there, as well as animals and food supplies if a larger army needed to be sent in to assist them.
For the Mongols, the bases required minimal cost to maintain. In addition to keeping their own herds of animals, the soldiers had ample supplies of antelope, which they hunted for meat and for hides. The bases seem to have created fear and concern in the Ming court far beyond the actual danger that they posed. The Chinese responded with a new round of wall building in order to place a permanent protection between the Chinese urban and agricultural population centers and these Mongol bases.