Georgian narrative and documentary materials represent a significant source for the analysis of the relations between Mongolians and Georgians and for a thorough study of the history of the Mongols. This chapter mainly considers the voluminous work called The Centennial Chronicle compiled by an anonymous fourteenth-century author known as the Chronicler. It is important not only for the history of Georgia and Mongolia, but also for the history of Armenia, Azerbaijan, Russia, Iran, Central Asia, and Asia Minor, conveying the history of their development from the 1220s to the 1320s. The material provided in The Centennial Chronicle is a reliable source for studying the socioeconomic history of the Near and Middle East in the period of Mongol domination. The chapter also discusses other Georgian narrative and documentary materials providing, information on some issues concerning the relations between the Mongolians and Georgians (taxes and other obligations).

The emergence of a Mongol state in succession to the Kereyit khanate led to the creation of the largest land-based empire in history and a new people. The Mongols and their partners deployed and elaborated shared steppe political traditions that valued trade and customized the resources of both steppe and sedentary worlds. Under Chinggis Khan’s successor Ögödei, the mission of sacred world conquest and the ideology, governing mechanisms, and fiscal policies that enabled the attainment of this mission achieved sturdy articulation. Chinggisid priorities engendered massive demographic dislocation and transfers of peoples, and new patterns of commerce to support a robust imperial culture of consumption, patronage, and display. Early qa’ans’ ideological prerogatives and attempts to assert tighter control over resources inevitably clashed with their kinfolk’s customary claims. Tensions erupted into open civil war in 1260, but the new Chinggisid communicative space across Eurasia survived the breakup of the United Empire.

The eleventh century was a period of intense political conflict and two major reform movements as well as war with the Tangut Xi Xia. Supported by the emperor, Wang Anshi’s mid-eleventh-century program of reforms proposed to increase dramatically the power of the state to intervene in the economy and in society as a whole. Although these reforms were rescinded, and pro- and anti-reform factions took turns in power, Wang’s reform set in motion political debates that would rage for centuries after. A major reorganization of the government designed to rationalize the functions of an increasingly complex bureaucracy took place in the late eleventh century. Encounters with rising steppe empires circumscribed political debates at court throughout the Northern Song. The Khitan Liao Empire was destroyed by one of its own vassal peoples, the Jurchen, who then created their own empire and occupied the northern territory of the Song. This marked the fall of the Northern Song, with its capital at Kaifeng in the north, and the founding of the Southern Song, with the emperor’s “temporary residence” in the Yangzi delta city of Hangzhou. The Jurchen Jin was in turn defeated by the rising Mongols, who then conquered the Southern Song.

The term genocide has often been applied to the Mongol conquests in the thirteenth century, as well as many other pre-modern groups. Legally, the 1948 UN Convention on the Prevention and Punishment of the Crime of Genocide can only be applied anachronistically to the Mongols, but the Mongols have been accused of genocide of the Tatars (1202) as well as the Tangut (1227). Yet, these accusations often misunderstand the events themselves, not to mention the motives of not only the Mongols, but also the purpose of those actions. This is not to say that the Mongols did not employ massacres and other actions of mass destruction. Indeed, massacres were used widely, but often more judiciously that one might expect. Indeed, rape, pillage and plunder was standard not only for the Mongols but virtually all military organizations of the era.

While the legal application of the UN Convention definition may be impractical, nonetheless, investigating its attribution to the Mongols can be a useful exercise as it can help us understand not only the era and methods of violence employed, but also how the Mongols understood and rationalized their actions. Of greater significance is the employment of Leo Kuper’s concept of “genocidal massacres”. This concept cannot be considered anachronistic in any sense. Furthermore, it lends itself to a broader understanding of whether these “genocidal massacres” lead to a broader pattern of actions that might properly fall under the umbrella of genocide as defined by the UN Convention on the basic principle described by Douglas Adams, “If it looks like a duck, and quacks like a duck, we have at least to consider the possibility that we have a small aquatic bird of the family anatidae on our hands”.

Additionally, this study cannot be confined strictly to episodes of violence. In order to properly understand genocide in the context of the Mongol Empire, or any entity, one must understand other policies (both direct and indirect) that may be connected to the genocidal act. This is all the more important as the Mongol Empire emerged from the steppes which in the 12th century had numerous tribal entities into a single polity known as the Yeke Monggol Ulus. The use of the term ulus is particularly important. While it eventually acquired the meaning of “patrimony” and then later “nation or country” as it does today (Mongolia’s name in Mongolian is Mongol Uls), in the thirteenth century it was only used by the Mongols to refer to the various Mongol lineages. Other non-Mongol groups were considered irgen or people. There was a clear identification of the other. Thus, we must also consider whether the establishment of the Yeke Monggol Ulus was simply the melding of diverse groups, whether through voluntary or coercive actions, or perhaps something a bit different and did this Mongols apply massacres, deportations, and others aspects related to genocide and extermination as instruments of state creation in the creation of the Yeke Monggol Ulus.

According to the Mongol imperial ideology, when the Mongols fought with neighboring nations, they not only expanded their empire by conquest but also fulfilled the heavenly task of establishing order throughout the world by subordinating it to Chinggis khan (r.1206–27) and his successors. Therefore, the Mongols demanded the subordination to their empire of all peoples without exception, regardless of whether they were nomadic or sedentary. To be at peace with the Mongols meant unquestioning obedience to them, and other nations could not hope for peace without the official recognition of this subordination.