Yoshitsune and Genghis Khan: The Same Person?

One of the most fascinating urban legends in Japanese history is the claim that Minamoto no Yoshitsune (源義経), the famous warrior and hero of the Genpei War, and Genghis Khan (チンギス・ハン), the founder of the Mongol Empire, are the same person. This legend has been around for centuries, and has attracted the attention of many scholars, writers, and enthusiasts. But how did this legend come about, and is there any truth to it?

The Origin of the Legend

By Groubani

The legend of Yoshitsune and Genghis Khan originated in the Edo period (1603-1868), when Japan was under the rule of the Tokugawa shogunate. During this time, Japan was largely isolated from the rest of the world, and had limited contact with foreign countries. However, there was a growing interest in the history and culture of other regions, especially those that had some connection to Japan.

One of these regions was Mongolia, which had invaded Japan twice in the 13th century, under the command of Kublai Khan, the grandson of Genghis Khan. These invasions, known as the Mongol invasions of Japan (元寇), were repelled by the Japanese forces, with the help of divine winds (神風) that destroyed the Mongol fleets. These events left a deep impression on the Japanese psyche, and sparked curiosity about the Mongols and their origins.

Some Japanese scholars and travelers began to study and visit Mongolia, and learned about the life and achievements of Genghis Khan, who had unified the nomadic tribes of the steppes and created the largest contiguous empire in history. They also learned about his mysterious death, which occurred in 1227, and the secrecy surrounding his burial place.

Around the same time, there was also a renewed interest in the life and legacy of Yoshitsune, who had been one of the most popular and admired figures in Japanese history. Yoshitsune was a brilliant general and a loyal brother to Minamoto no Yoritomo (源頼朝), the first shogun of the Kamakura shogunate (1185-1333). He had played a crucial role in defeating the rival Taira clan (平氏) in the Genpei War (1180-1185), and had performed many heroic deeds, such as the famous battle at Dan-no-ura (壇ノ浦) and the escape from Hiraizumi (平泉).

However, after the war, Yoshitsune fell out of favor with his brother, who became suspicious and jealous of his popularity and achievements. Yoshitsune was branded as a traitor and a rebel, and was forced to flee from his brother’s wrath. He wandered across Japan, seeking refuge and allies, but was eventually cornered by Yoritomo’s forces in the northern province of Mutsu (陸奥). According to the official history, Yoshitsune committed suicide at the Koromogawa no tate (衣川の合戦) in 1189, along with his loyal retainer, Benkei (弁慶).

However, some people doubted the authenticity of this account, and speculated that Yoshitsune had somehow survived and escaped. There were many legends and stories that claimed that Yoshitsune had faked his death, and had gone to various places, such as Hokkaido, China, Korea, India, or even Europe. Some of these stories were based on historical records, such as the Azuma Kagami (吾妻鏡), a chronicle of the Kamakura shogunate, which mentioned that a man resembling Yoshitsune had been seen in China in 1202. Other stories were based on folklore, such as the legend of Yoshitsune and the fox (義経と狐), which claimed that Yoshitsune had been helped by a fox spirit to escape from his pursuers.

Among these stories, the most intriguing and controversial one was the theory that Yoshitsune had traveled to Mongolia, and had become Genghis Khan. This theory was first proposed by a scholar named Hayashi Shihei (林子平) in the 18th century, who wrote a book called Kaikoku Heidan (海国兵談), or “Military Discussions of the Maritime States”. In this book, Hayashi argued that Yoshitsune and Genghis Khan were the same person, based on the following evidence:

• The names Yoshitsune and Genghis Khan were similar in sound and meaning. Yoshitsune (義経) means “righteous and enduring”, while Genghis Khan (チンギス・ハン) means “universal ruler” or “oceanic ruler”.

• The dates of birth and death of Yoshitsune and Genghis Khan were compatible. Yoshitsune was born in 1159, and Genghis Khan was born around 1162. Yoshitsune supposedly died in 1189, and Genghis Khan died in 1227.

• The physical appearance and personality of Yoshitsune and Genghis Khan were similar. Both were described as having fair skin, red hair, and blue eyes. Both were also charismatic, courageous, and skilled in warfare and strategy.

• The military achievements and tactics of Yoshitsune and Genghis Khan were similar. Both had defeated powerful enemies, such as the Taira clan and the Khwarezmian Empire. Both had also used innovative and unconventional methods, such as surprise attacks, feigned retreats, and siege engines.

• The cultural and religious influences of Yoshitsune and Genghis Khan were similar. Both had been exposed to various cultures and religions, such as Buddhism, Taoism, Islam, and Christianity. Both had also shown tolerance and respect for different beliefs and practices, and had adopted some of them into their own systems.

Hayashi’s theory was not widely accepted by his contemporaries, who criticized it as being based on weak and circumstantial evidence, and as being disrespectful to both Yoshitsune and Genghis Khan. However, his theory gained popularity in the 19th century, when Japan was undergoing a period of modernization and westernization, and was facing the threat of foreign invasion and colonization. Some Japanese nationalists and imperialists saw Hayashi’s theory as a way of boosting Japan’s prestige and legitimacy, and of claiming a historical and cultural connection to Mongolia and the rest of Asia. They also saw Yoshitsune as a symbol of resistance and liberation, and as a precursor of the Meiji Restoration (1868-1912), which ended the Tokugawa shogunate and restored the imperial rule.

Some notable figures who supported or showed interest in Hayashi’s theory were:

• Tokugawa Mitsukuni (徳川光圀), also known as Mito Kōmon (水戸黄門), the second lord of the Mito Domain and a prominent scholar of the Mito school. He was one of the first to read Hayashi’s book, and was fascinated by his theory. He also commissioned a painting of Yoshitsune and Genghis Khan, which is now preserved in the Mito Art Museum.

• Ōkubo Toshimichi (大久保利通), one of the leaders of the Meiji Restoration and a statesman of the Meiji government. He was a fan of Yoshitsune, and had a collection of books and paintings related to him. He also visited Mongolia in 1873, and met with some Mongolian nobles and officials, who welcomed him as a descendant of Genghis Khan.

• Inoue Kaoru (井上馨), another leader of the Meiji Restoration and a statesman of the Meiji government. He was also a fan of Yoshitsune, and had a collection of books and paintings related to him. He also visited Mongolia in 1880, and met with some Mongolian nobles and officials, who welcomed him as a descendant of Genghis Khan.

• Kuroda Kiyotaka (黒田清隆), the first governor-general of Hokkaido and a statesman of the Meiji government. He was interested in Hayashi’s theory, and saw it as a way of strengthening Japan’s control over Hokkaido and preparing for potential conflicts with Russia. He also supported the exploration and development of Hokkaido, and encouraged the migration and assimilation of the Ainu people, the indigenous inhabitants of the island.

• Sugita Genpaku (杉田玄白), a physician and scholar of the Dutch studies. He was one of the first Japanese to study Western medicine and science, and to translate Dutch books into Japanese. He was also interested in Hayashi’s theory, and wrote a book called Rangaku Kotohajime (蘭学事始), or “The Beginning of Dutch Studies”, in which he compared the lives and achievements of Yoshitsune and Genghis Khan.

The Criticism of the Legend

Despite the popularity and influence of Hayashi’s theory, it was not without its critics and opponents, who challenged it on various grounds. Some of the main criticisms of the legend of Yoshitsune and Genghis Khan were:

• The lack of historical and archaeological evidence. There was no reliable and consistent record of Yoshitsune’s movements and activities after his supposed death in 1189. There was also no trace or indication of his presence or influence in Mongolia or the Mongol Empire. On the other hand, there was ample and credible evidence of Genghis Khan’s origin, lineage, and achievements, which were recorded by various sources, such as the Secret History of the Mongols (モンゴル秘史), the Yuan Shi (元史), and the Jami’ al-tawarikh (集史).

• The inconsistency and contradiction of the legend. There were many discrepancies and conflicts between the legend of Yoshitsune and Genghis Khan and the established facts and accounts of their respective histories and cultures. For example, the legend claimed that Yoshitsune had learned Mongolian and adopted Mongolian customs, but there was no evidence of any Japanese influence or contribution to the Mongolian language or culture. Conversely, the legend claimed that Genghis Khan had retained his Japanese identity and heritage, but there was no evidence of any Mongolian influence or recognition of the Japanese culture or history.

• The implausibility and improbability of the legend. There were many difficulties and obstacles that would have prevented or hindered Yoshitsune from becoming Genghis Khan, such as the distance and terrain between Japan and Mongolia, the political and social situation in both regions, the cultural and religious differences and barriers, the physical and mental challenges and risks, and the chronological and biological constraints and limitations.

• The motivation and agenda of the legend. There were many suspicions and criticisms that the legend of Yoshitsune and Genghis Khan was not based on genuine historical inquiry or curiosity, but on ulterior and self-serving motives and interests. Some of these motives and interests were:

• To glorify and justify Japan’s expansion and imperialism in Asia, especially in China and Korea, by claiming a historical and cultural connection and superiority over the Mongols and their descendants.

• To promote and propagate Japan’s nationalism and patriotism, especially in the face of foreign invasion and colonization, by presenting Yoshitsune as a symbol and model of resistance and liberation, and as a precursor and inspiration of the Meiji Restoration and the modernization of Japan.

• To romanticize and dramatize Japan’s history and culture, especially in the field of literature and art, by creating and depicting Yoshitsune as a tragic and heroic figure, and by mixing and blending fact and fiction, reality and fantasy, history and legend.

The Conclusion of the Legend

The legend of Yoshitsune and Genghis Khan is one of the most fascinating and controversial urban legends in Japanese history. It has been around for centuries, and has been supported and opposed by various people and groups, for various reasons and purposes. It has also been explored and examined by various disciplines and methods, such as history, archaeology, linguistics, genetics, and psychology.

However, despite the popularity and persistence of the legend, there is no conclusive and convincing evidence or argument that proves or disproves it. The legend remains a legend, and a matter of speculation and debate. The legend also reflects the complexity and diversity of Japan’s history and culture, and the influence and interaction of Japan with the rest of the world.