When I initiated the research for this book in December of 2004, it was my intention to write a historical novel about a yet-to-be-identified figure in Asian history. Although the name of GenghisKhan naturally came to mind, like most westerners my knowledge of him could be summed up in a single, ill-informed phrase: “blood-thirsty barbarian.” Many months of intensive research, however, revealed a far different tale: the epic story of Temujin, a man who emerged from slavery and exile to found an empire almost six times larger than Rome's. A man who legislated free trade, women’s rights, the legitimacy of all children, religious freedom, advancement based onmerit, and laws that applied to everyone including himself. Although several novels and moviesabout Chinggis Khan were introduced during the writing of this book, none, in my estimation, tells the real story revealed by the historical record.
Loving son, husband and father, his story is peopled by a host of characters: the boyhoodfriend and blood brother who becomes his greatest enemy; the emperor who extends his protectionto the young Temujin; the powerful religious figure who challenges Temujin's authority; theemperor of northern China whose personal insult triggers a Mongol invasion; the Sultan of asprawling Arab empire who, through a single act of ill-advised bravado, brings the wrath of Chinggis Khan down on Arab civilization; an empress who seduces her husband's sons as well asher own step-son.
Over the course of the next three and a half years and multiple trips to Mongolia, I made manyfriends as I travelled thousands of kilometers in Temujin’s footsteps. My connection to him and to the Mongolia of eight hundred years ago steadily grew, reaching a peak as I walked from the valleyfloor to the crest of the sacred mountain, Burkhan Khaldun, a site Temujin held sacred throughout his life.
In the end, I found that I had actually written two books. The first, Ascent: The Rise of Chinggis Khan, covers the period from before his birth until he assumed the title of Chinngis Khan, while the second one, Dominion: Dawn of the Mongol Empire, covers the remainder of his life. The two books together comprise the overall story which I chose to call Heaven’s Favorite. The website www.heavensfavorite.com, created as a companion to the books, contains detailed mapsof Temujin’s travels as well as the complete cast of characters and a list of all of the locations(complete with latitude/longitude) mentioned in the books. The first five chapters of the first bookare also available as a free download.
My special thanks to:
• Kh. Lkhagvasuren, founder and Director of Chinggis Khan University in Ulaan Bataar, whotook time out of his busy schedule to show Mongolia to me as he shared his knowledge ofChinggis Khan.
• His wife Khugjilmaa who took me under her wing and graced me with her friendship.
• Professor O. Sukhbaatar of Chinggis Khan University for sharing his invaluable historicalknowledge during our travels together.

Tom Shanley

Wednesday 8pm - ding dong -  Cafe Amsterdam brings you another cultural event!

Tonight in Cafe Amsterdam - A Historic Movie: the 1945 epic: "Tsogt Taij"

This film revolves around Choghtu Khong Tayiji, a 17th century Mongolian prince who waged a campaign against Tibetan forces. Much like Michael the Brave, the film depicts a mediaeval hero fighting against foreign invaders, with a nationalist vision, in this case the vision of a 'united and sovereign' Mongolia. Both in theme and stylistically, it also shares some characteristics with Alexander Nevsky, but it has a distinctive feeling which sets it apart from these films.

One of the main points of the film seems to be its message against Tibetan Buddhism. This was one of the primary belief systems against which anti-religious propaganda was directed in the early decades of Mongolian socialism. The figure of Choghtu Khong Tayiji was undoubtedly chosen for the film because of his fight against the Tibetans. Here, the Tibetan Lamas are portrayed as a cynical invading force, in which supposed pacifistic beliefs of Buddhists are easily cast aside when the occasion demands it. More importantly, Tibetan Buddhism is painted as the diametrical opposite of Mongolian nationalism, because to be patriotic is to resist the Buddhist invasion.