Desert Eagle Suletan Khan

Chapter 144 Legislation to eliminate disputes (Part )
It is not easy to formulate a code that applies to both Oirat and Khalkha. Dozens of Noyans held a meeting of the Oirat-Khalkha princes to argue over various legal provisions and details. This is also the norm in politics. When signing any agreement, all the time is spent before signing the agreement. When the agreement is actually signed, the overall situation has already been determined.

From spring to early summer, this far-reaching code was finally completed. Because it was signed at Talbachatai in Oirat, it was called the "Mongol-Oirat Code". In order to be consistent with the old "Chazin Biqiq" law, Difference, also known as the new "Chajin Biqike" method.

This is a magnificent code that covers all aspects.

Regarding war, "Those who abandon Nuoyan in crisis during war shall be punished by death and their property shall be confiscated." "Those who fail to report when they see or hear the enemy is approaching shall be punished by death, their property shall be confiscated, and their descendants shall be exiled." In case of turmoil, people must gather at the Lenoyen location. Anyone who hears the turmoil and fails to report it shall be subject to the same punishment as the former."

Regarding class levels, those who verbally insult or beat lords and gurus at all levels are subject to property penalties of varying severity, while the fine for killing a male slave is only five (two large livestock and three sheep) and nine (four large livestock and three). Five sheep), and the penalty for killing a female slave is only thirty-nine. There are even strict regulations on betrothal gifts, dowries, and the scale of banquets for people of different classes and social statuses. The hierarchy is strict and cannot be exceeded.

Regarding social economy, for example, it is stipulated that corvee is limited to providing rides and carts; in order to protect the livestock industry, those who steal livestock are severely punished. "Those who steal camels are fined fifteen nines, geldings and stallions are fined ninety-nine, and mares are fined ninety-nine. The fine is eighty-nine, and the fine for cows, two-year-old colts and sheep is sixty-nine.”

Regarding social life, various provisions have been formulated to maintain the order of respect for elders and younger children, and commendations will be given to fire-fighting, drowning, infant-saving, and patient-nursing mothers.

Regarding civil matters, "Fathers should allocate all the office wood to their sons according to custom", "Sons should not have debt accounts with relatives on the mother's side", "A nephew who steals something from a relative on his mother's side will not be punished and only needs to compensate for the loss."

Regarding criminal matters, litigation, and sentencing, corresponding penalties are stipulated for various criminal crimes. It is stipulated that the plaintiff and defendant must appear in court themselves before the trial can be tried. Otherwise, the judge will not make a ruling. The stipulated penalties include death penalty, consecutive imprisonment, property penalty, etc.

Although there are many clauses, only two aspects have attracted widespread attention from the outside world.

First, the clauses about faith.

This code gives various protections and privileges to monks. "Those who plunder the Aimaks belonging to monks will be punished with property penalties of hundreds of armors, hundreds of camels, and thousands of cattle." It restricts the spread of Mongolian primitive religion. "Anyone who invites shamanistic wizards , a penalty horse”

The most important thing is to improve the status of the Gelug Sect. The preface of the "Dharma Code" clearly mentions bowing to Tsongkhapa (the Gelug Patriarch) and the two great monks.

Therefore, the outside world generally believes that the biggest beneficiaries of this Chulgan Conference are the Gelug monks.

Second, provisions on coordinating the relationship between various ministries.

It stipulates the release of prisoners captured in the previous Oirat-Khalkha War, "those in Mongolia shall return to Mongolia, and those in Oirat shall return to Oirat; all surrenderers on both sides shall be repatriated to each other without delay."

The most important thing is that the "Code" stipulates: "The Mongols and Oirat people should unite to defeat those who violate the provisions of the Code and kill and plunder the people of Great Aimaq." "When the enemy attacks Mongolia and Oirat, they should report it immediately. Those who fail to dispatch after being reported will be punished with a property penalty of 100 collars, 100 camels, and 1,000 horses for the big ones, and 10 collars, 10 camels, and 100 horses for the small Nuoyan families."

The outside world generally believes that the Oirat Mongolia and the Khalkha Mongolia have actually formed a military alliance, and their sabers are pointed directly at the Qing Kingdom in the east and the Oros people in the north.

In fact, Suletan was not very satisfied with this code, and many of its provisions conflicted with his philosophy of governing the country. He advocates freedom of belief. The more sects there are, the more stable the monarchy will be. This code only respects Gelug and restricts shamans. He advocates that "princes who break the law are guilty of the same crime as the common people." However, this code makes great distinctions between classes, such as killing nobles. The penalties for the poor, the middle class, the lower class, and slaves were completely different; he advocated that the law should be changed according to the actual situation, but this law retained a large amount of customary law.

Dissatisfaction is dissatisfaction, reason tells him that he must support it!
First of all, this is a self-contained code that allows Oirat to have laws to follow; secondly, it can alleviate the conflict between Oirat and Khalkha, control the snowy areas for itself, and eliminate worries; finally, after all, I am still in the Gelug Surrounded by factional forces, if you oppose, you will inevitably be besieged by dignitaries who believe in Gelug. After much thought, I can only support!
Forget it, let's use it first, and then make a new one after I unify Oirat.
The light of dawn breaks through the clouds, and the signing day has arrived!

The princes, nobles, troops, and people from Oirat and Khalkha crowded the grasslands of Talbahatai. There were more than 30,000 people attending the meeting, hundreds of large and small Taijis, but only thirty-one people were qualified to sign the preface of the code: four great monks and twenty-seven great noyans.

It was an extraordinary day and a day worth celebrating. People danced joyfully and singers began to sing.

The five million subjects of the Holy Lord Jangar,
Covering the vast land that takes five months to travel,

That place,

Gathering the best of horses,
Gathered are the bravest of braves.

No premature death or death,
Everyone can always keep the youth of twenty-five years old,
No moans of pain are heard,

No cries of distress could be heard.

The drizzle moistens everything,
The gentle breeze blows gently,
Baomuba place,
Lively and happy.

The lonely man comes to Baomuba,
The population will be prosperous.

Poor people come to Baomuba,
You will be prosperous and prosperous.

In Baomuba place,

People's wealth is balanced,

The distinction between rich and poor disappears.

In the joyful singing, the signing ceremony officially began. Zayabandida spread out the preface to the code. Although he was the only eminent monk of the Gelug sect and Oirat monks with the degree of Lamu Zhanba, he was not qualified to sign the preface because of his junior qualifications, so he could only help. Just laying paper.

The great monk Wensa was publicly recommended as the first signer, which was an honor that belonged to him. He has been proud of this all his life, and his hands were shaking a little when he signed. Then came the other three Khutuktu, the great monks, so they naturally had to sign first; then came the leaders of Khalkha and Oirat. The leader of the Khalkha alliance was Jasak Tukhan Subadi, and Oirat implemented a dual alliance system. Dayan Oqirhan and Batur Hutaiji both stepped forward; finally it was the turn of twenty-four other Noyans to sign. .

Sultan was ranked eleventh among the thirty-one people, and he was secretly angry: This should not be my position, I should be the first to sign!

(End of this chapter)