The Chinese, Manchu, and Mongolian texts on the crusade against Abahai were posted outside the Meidaizhao city wall.

The Chinese text was written by Zhu Junshi. Considering that although there are many literate people in Dabansheng, there are few learned people, the whole text is written in the vernacular, and there is no use of a classic, but the matter of Dongshao is clearly explained.

The Manchu text was written by Dr. Dahai himself.

The coalition forces originally arranged for Yu Shengzhi to write a Manchu version. After Zhu Junshi finished writing the Chinese script, he returned to his courtyard and met Dahai. Zhu Junshi informed Dahai:

"The doctor doesn't have to rush to Kuku and Tun, there are no more Kuku and Tuncheng."

Da Hai took the Chinese script in the military advisor's hand in confusion, and read it with a stunned eye.

"Impossible, impossible, Abahai respects and reuses readers, how could he do such a thing that goes against heaven!"

"If the doctor doesn't believe me, you can go to the street and ask a few widow refugees."

After Dahai came back from the street, he snatched Yu Shengzhi's pen and ink, and wrote an article on the crusade against Abahai in one go, which was hung on the side of the Mongolian language text outside the city.

Yu Shengzhi told Zhu Junshi that Dahai's Manchu text was full of grief and indignation. Although he didn't say it explicitly, he expressed deep disappointment between the lines.

The Mongolian script is the handwriting of Sanantai Ji. The people gathered under this text and sang it according to the text, which turned out to be a rhyming poem. Regardless of Menghan, the people of Dabansheng were all moved when they heard this song.

Sun Yi was surprised by Sa Nang's literary brilliance, took out his mobile phone to check, and found that this Sa Nang Taiji was actually a famous figure in history in later generations!

Born in 1604, he is twenty-eight years old. When he was eleven years old, Ordos Jinong was named Sarang Chechen Huang Taiji because of the illustrious fame of his grandfather and father. When Sabang was seventeen years old, Jinong asked him to preside over government affairs among the ministers.

Later, Chahar invaded Tumut, and Jinong, who belonged to the Jin State, was deposed by Lin Dan Khan, and Ordos was in chaos; Immediately afterwards, Lin Dan Khan's ambition collapsed, and the 400-year-long Mongol khanate came to an end.

When the Manchus attacked Lin Dan Khan, Sarang resolutely joined Lin Dan Khan's team. When Lin Dan Khan was defeated, the twenty-nine-year-old Sasang lived in seclusion, which was the sixth year of Chongzhen. As the reign of Lin Dan Khan came to an end, Sarang took the initiative to contact a group of Chahar people who had broken away from Lin Dan, agreed on a return to the east, and persuaded the Odols Jinong to take joint action to return to their original pastures, so that the Odols tribe could be retained.

Historically, Sapang has undergone tremendous social changes. The pride of Genghis Khan's descendants and the inheritance of Buddhism have led Samanang to find the glory of his past dynasties in history. It took him several decades to read a large number of Tibetan and Mongolian materials, Buddhist scriptures, and folklore to write the "Treasure of Khantong". The book takes Lamaism as the main line, and "records" the reincarnation of the Buddha from India to the Tibetan Plateau after the opening of the world, and then reincarnated in the grassland to settle in the golden family. The history of India, Tibet and Mongolia is "in the same line" for generations.

The book describes the politics, economy, religion, division of territories, wars of various tribes, and the succession of the khans, their names, years of birth and death, and the names and officials of the people and places in the period of Dayan Khan and Altan Khan. In addition, it also includes a lot of Mongolian folklore, poetry and Tibetan, Sanskrit, Han, Manchu and other language materials. In "The Treasure of Khan Tong", Sanang uses a poem to deeply express his sadness at the Mongols being reduced to foreign slaves, as well as his resentment at Lin Dan Khan's lack of strategy and brutality.

The "Khan Tong Baojian" was translated into Manchu during the Qianlong period, and later translated into Chinese according to the Manchu language, and included in the Siku Quanshu, called "The Origin of Mongolia". "The Origin of Mongolia", "The Secret History of the Yuan Dynasty" and "The Golden History of Mongolia" are collectively known as the three major historical works of the Mongolian people, and Sanang is known as the Sima Qian of Mongolia.

Some scholars say that the "Mongolian Yuanliu" was changed in the process of "King James Determination", and there were many errors in the Manchu translation, which led to many errors in the Chinese translation of the Qing Dynasty.

The total content of the book ends in 1662, the year when the author completed the history book, but the content of the book is very strange and ends in 1635 after the surrender of Ezhe, the son of Lin Dan Khan.

In the book, the author has an account of his name and life, but does not say what happened after he was thirty years old. There are some legends about his later years in Sanang's hometown, where he was snubbed by Jinong, who surrendered to the Qing court, and because he did not accept the Qing Dynasty's feudal status, he publicly denounced the aggression of the Qing army, and was finally dismembered and executed.

After his death, he was particularly respected by the people of his hometown, and hunting and farming were prohibited around his grave, and the 13th day of the fifth lunar month was a big sacrifice every year. In 1901, the area of the Sanang Mausoleum was assigned to Shaanxi for reclamation, and the herdsmen were forced to relocate, but they still walked hundreds of miles back to the Shaanxi Sacang Mausoleum on May 13 every year to worship. The sacrifices in the Sarang Mausoleum have not been interrupted for more than 300 years after his death.

Sun Yi was full of emotion.

In later generations, some people actually advocated that the ethnic relations in the Manchu Qing Dynasty were the most harmonious. The Manchus were nothing more than the most shameless of all, erasing the history that was not in their favor.

Sun ordered two copies of each of the three texts to be copied, one of which was stored in the Meidai Zhao Scripture Pavilion, and one was sent to Jiuyuan for archiving by the General Staff.

Sun ordered that the Altan Khan Palace on the central axis of Meidai Zhao was changed to the Dajin Martyrs' Shrine.

The left cavalry had several skirmishes with the Manchurian soldiers on this expedition, and a total of 37 martyrs were killed. The tradition in the Central Plains is to "return the body of the horse leather to the hometown" after the war is killed, and the tradition of the grassland is to place the dead on the spot.

According to the shamanic custom, where people fall after death, there is a cemetery. Tibetan Buddhism believes that the soul is in the body when a person lives, and the soul is floating in the void after death, so the body is not important, and should be returned to heaven and earth naturally.

So the thirty-seven martyrs of the left flank cavalry did not have corpses.

Sun Yi respects the customs of the grasslands, but does not want them to be forgotten like weeds. Because the martyrs who died in this battle did not die because of the senseless struggle between the steppe khans, they gave their lives to defend the right of their comrades to live.

Sun ordered the names of the martyrs, their ages, and the details of their lifetimes to be recorded and kept in the palace of Altan Khan. If the family does not object, the martyr's shrine will be set up in the palace of Altan Khan to enjoy the memorial service of future generations. As a martyr's shrine, Altan Khan's dormitory is always open to the people.

The monks of Mei Dai Zhao did not participate in the affairs of the martyrs' shrine and did not raise objections.

The people of Dabansheng believed that the martyr had either been promoted to Weng Gon or had already ascended to the Buddha kingdom with his soul. After the people consulted, they killed nine sheep as a unified memorial to the martyrs.

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Resources

The name of the author of "The Origins of Mongolia".

The author of The Origins of Mongolia was considered Sanang for a long time.

The author's name in the Mongolian manuscript of The Origins of Mongolia is often written as Saqang, Saγang, and sometimes Saqan.

In the field in Ordos, the author's name is pronounced Saγang.

Many contemporary scholars have examined the pronunciation of the ancient Mongolian script and pointed out that due to the error in the fine banknote and the palace version of the Forbidden City, the author was misrepresented as Sanang. Nowadays, the academic community has basically adopted the reading of Saγang.

However, due to historical reasons, a large number of documents record that the author of "The Origin of Mongolia" is Sanang. This article will be wrong and wrong, also known as Sasang.