linguistic:paraphrasing
Character and achievements

No eyewitness description or contemporaneous depiction of Genghis Khan survives. The Persian chronicler Juzjani and the Song diplomat Zhao Hong provide the two earliest descriptions. Both recorded that he was tall and strong with a powerful stature. Zhao wrote that Genghis had a broad brow and long beard while Juzjani commented on his cat's eyes and lack of grey hair. The Secret History records that Börte's father remarked on his "flashing eyes and lively face" when meeting him.

Atwood has suggested that many of Genghis Khan's values, especially the emphasis he placed on an orderly society, derive from his turbulent youth. He valued loyalty above all and mutual fidelity became a cornerstone of his new nation. Genghis did not find it difficult to gain the allegiance of others: he was superbly charismatic even as a youth, as shown by the number of people who left existing social roles behind to join him. Although his trust was hard to earn, if he felt loyalty was assured, he granted his total confidence in return. Recognised for his generosity towards his followers, Genghis unhesitatingly rewarded previous assistance. The nökod most honoured at the 1206 kurultai were those who had accompanied him since the beginning, and those who had sworn the Baljuna Covenant with him at his lowest point. He took responsibility for the families of nökod killed in battle or who otherwise fell on hard times by raising a tax to provide them with clothing and sustenance.

Heaven grew weary of the excessive pride and luxury in China... I am from the barbaric North... I wear the same clothing and eat the same food as the cowherds and horse-herders. We make the same sacrifices and we share our riches. I look upon the nation as a new-born child and I care for my soldiers as if they were my brothers.

Genghis Khan's letter to Changchun

The principal source of steppe wealth was post-battle plunder, of which a leader would normally claim a large share; Genghis eschewed this custom, choosing instead to divide booty equally between himself and all his men. Disliking any form of luxury, he extolled the simple life of the nomad in a letter to Changchun, and objected to being addressed with obsequious flattery. He encouraged his companions to address him informally, give him advice, and criticise his mistakes. Genghis's openness to criticism and willingness to learn saw him seeking the knowledge of family members, companions, neighbouring states, and enemies. He sought and gained knowledge of sophisticated weaponry from China and the Muslim world, appropriated the Uyghur alphabet with the help of the captured scribe Tata-tonga, and employed numerous specialists across legal, commercial, and administrative fields. He also understood the need for a smooth succession and modern historians agree he showed good judgement in choosing his heir.

Although he is today renowned for his military conquests, very little is known about Genghis's personal generalship. His skills were more suited to identifying potential commanders. His institution of a meritocratic command structure gave the Mongol army military superiority, even though it was not technologically or tactically innovative. The army that Genghis created was characterised by its draconian discipline, its ability to gather and use military intelligence efficiently, a mastery of psychological warfare, and a willingness to be utterly ruthless. Genghis thoroughly enjoyed exacting vengeance on his enemies—the concept lay at the heart of achi qari'ulqu (lit. ' "good for good, evil for evil" '), the steppe code of justice. In exceptional circumstances, such as when Muhammad of Khwarazm executed his envoys, the need for vengeance overrode all other considerations.

Genghis came to believe the supreme deity Tengri had ordained a great destiny for him. Initially, the bounds of this ambition were limited only to Mongolia, but as success followed success and the reach of the Mongol nation expanded, he and his followers came to believe he was embodied with suu (lit. ' 'divine grace' '). Believing that he had an intimate connection with Heaven, anyone who did not recognise his right to world power was treated as an enemy. This viewpoint allowed Genghis to rationalise any hypocritical or duplicitous moments on his own part, such as killing his anda Jamukha or killing nökod who wavered in their loyalties.