Leaving this province, we travel for ten days between the east and north-east, during which there are few habitations or things worthy of remark; after which we come to the province of Succir[4], in which there are many towns and villages, the chief city being called Succir. In this province, which is subject to the great khan, there are a few Christians among a great number of idolaters. The best rhubarb[5] is found in great quantities in this province, and is carried thence by merchants to various parts of the world. Strangers dare not go to the mountains where the rhubarb grows, on account of certain poisonous plants, which occasion any beasts that feed upon them to cast their hoofs; but the beasts of the country know this plant, and avoid feeding upon it Campion[6] is a great city, and is the chief place in all Tangut. In it, besides idolaters and Mahometans, there are a good many Christians, who have three fair churches. The idolaters have many temples and monasteries dedicated to their idols. These idols are very numerous, and are made of stone, wood, or clay, some of them curiously inlaid with gold, and very artificially made: Some are very large, almost ten paces high, standing upright, and having many smaller idols placed around, which seem to give reverence to the great one. The priests of these idols appear to live more regularly, and are less addicted to voluptuousness than other idolaters. Yet wantonness is not looked upon in this country as any great sin; for they say if a woman invites a man, there is no harm in compliance, but if the man solicits the woman, it is quite otherwise.

In this country they divide the year by lunations, and in every moon they keep certain days as holy, in some five, or four, or three days, in which they kill no beast or bird, and abstain from animal food. The people of this country marry twenty or thirty wives, or as many as they are able to maintain, but the first wife always has the precedence over the others. The husband receives no portion with his wife, but on the contrary has to assign her a dower in cattle, servants, and money, according to his ability. If any of the wives does not live in harmony with the rest, or if she becomes disliked by her husband, it is lawful for him to put her away. They marry their own near relations, and even the wives of their deceased father, excepting always their own mothers. In the manners and customs of this country, I Marco was sufficiently experienced, having dwelt a whole year in this place, along with my father and uncle, for the dispatch of certain affairs of business.

In twelve days journey from Campion, we come to the city of Ezina[7], which borders on a sandy desert towards the north. All the provinces and cities before mentioned, viz. Sachion, Camul, Chinchintalas, Succair, Campion, and Ezina, are comprehended in the great country of Tangut. The inhabitants of Ezina are idolaters, who live by agriculture, and on the produce of their flocks and herds, having great quantities of camels and other cattle, but carry on no trade. In this country there are forests of pine trees, in which there are wild asses, and many other wild beasts; there are likewise abundance of falcons, particularly the lanner and sacre, which are reckoned excellent. Such travellers as intend to pass through the great desert of Shamo, which is forty days journey in extent, must provide all their provisions in this place, as they afterwards meet with no habitations, except a few straggling people here and there on the mountains and valleys.

[1] Called also Kamul, Chamul, Khami, and Came-xu.—Forst.

[2] The desert of Noman-Cobi; or Tzokurin of modern maps.—E.

[3] Called likewise Cinchincalas, Sanghin-talgin, Sankin-talai, and Chitalas-dalai.—Forst. This appears to be the district stretching to the S.E. of the Bogdo mountains, between the Changai ridge on the north, and the Ungandag on the south, now occupied by a tribe of Eluts, and in which there do not appear to be any towns.—E.

[4] Suchur, Succuir, Souk, or Suck, on the river Suck, which empties itself into the river of Pegu to the north of Thibet.—Forst.

This I suspect to be Chioming of our modern maps, on a river which runs north into the Soukouk lake.—E.

[5] The country of the genuine rhubarb has been described by the great Russian traveller Palas, as situated on the river Selingol, not far from the town of Selinga, which falls into the Chattungol, Hoang-ho, Choango, or Karamuren.—Forst.

The travels of Palas will be found in an after portion of this work; and it need only be remarked in this place, that there are at least two kinds of true rhubarb, the China and Russia; and that two species of the genus, the R. Palmatum and R. Undulatum, certainly produce the drug nearly of the same quality, and are probably to be found in various parts of central Asia or Tartary,—E.

[6] Kampion, Kampition, Kampiciou, Kantscheu, or Kan-tcheou, in the Chinese province of Shensi, on the Etzine-moren, or Etchine river, which joins the Souk.—Forst.

[7] Eziva, or Etzine, on a river of the same name, which runs into the Suck or Souhouk.—Forst.



SECTION VIII.

Of the City of Caracarum and of the Tartars, with some account of their History, Monarchs, and Manners.

Having passed over the before mentioned desert of forty days, travelling always to the northward, we come to the large city of Charachoran, or Caracarum[1] which is three miles in circumference, and strongly fortified with an earthen rampart, as there is no stone in these parts. Near the city there is a great castle with an elegant palace, in which the governor usually resides. Near this place the Tartars used to assemble in old times, and here therefore I shall explain the original of their empire.

They dwelt at first in the northern parts called Curza and Bargu[2], where there are many vast plains without cities and towns, but abounding in pastures, lakes, and rivers. They had no prince of their own nation, but paid tribute to a certain great king, named, as I have been told, in their language, Umcan, and which some people believe to signify, in the languages of Europe, Prester-John[3]; and to whom the Tartars gave yearly a tenth part of the increase of their flocks and herds, and of their horses. In process of time, the Tartars so increased in numbers, that Umcan became afraid of them, and endeavoured to disperse them into several parts of his empire; and when any of them rebelled, he used to send parties into their territories to reduce them to obedience; for which purpose, he even frequently deputed some of their own nobles. At length it became obvious to the whole nation, that their ruin was intended; and being unwilling to be separated from each other, they retired into the northern deserts, where they might be safe from the power of Umcan, to whom they refused the accustomed tribute. After continuing in the north for some time, they chose a king among themselves, named Zingis-khan, who was a wise and valiant man, and reigned with such justice, that he was beloved and feared of all as a god rather than as a prince, so that by his fame and prowess, he soon reduced all the Tartars in these parts under his authority. Seeing himself at the head of so many valiant men, he determined to leave the northern deserts; and commanding his people to provide themselves with bows and other weapons, he began to reduce the neighbouring cities and provinces under his dominion, in which conquests he placed such just governors, that the people were perfectly reconciled to his authority. In all his conquests he carried the chief persons along with him, bestowing upon them provisions and other gifts, and by that means attached them to his person, and continually augmented his power. After sometime, finding himself advanced to power and glory, he sent ambassadors to Umcan, to entreat that he would bestow his daughter upon him for a wife. Umcan received this message with the utmost indignation, saying to the messengers; "Does my servant presume to demand my daughter? Begone, and tell your master, that if ever he dare to repeat so insolent a proposal, I will make him die a miserable death."

Zingis seems only to have wanted a reasonable pretence to justify him in the estimation of his nobles for entering into war against Umcan; he therefore immediately levied a great army, with which he marched boldly against Umcan, and encamped in a great plain named Tanduc[4], sending a message to Umcan to defend himself. Upon this Umcan collected a vast army, with which he advanced into the plains, and pitched his camp within ten miles of that of the Tartars. Zingis commanded his astrologers to shew him what was to be the event of the approaching battle; on which they split a reed into two pieces, on one of which they wrote the name of Zingis, and the name of Umcan on the other, and struck them separately into the ground, saying to Zingis: "While we read in our holy books, it shall come to pass through the power of the idol, that these two pieces of reed shall fight together, and whose part shall get the better, to that king shall the victory be given." The astrologers began to mumble their prayers and incantations, while the multitude stood around to observe the result; and after some time, the two pieces of reed seemed spontaneously to fight together, and the portion inscribed with the name of Zingis got the mastery over that of Umcan; and the Tartars being encouraged by this prodigy, went into the battle fully assured of victory, which they actually obtained. By this battle, in which Umcan was slain, the sovereignty of all Tangut was transferred to Zingis, who took to wife the daughter of Umcan. Zingis reigned six years after this, and conquered many provinces: But at last, while he endeavoured to take a certain castle called Thaigin, he approached too near the walls, and was wounded in the knee by an arrow, of which wound he died, and was buried in the mountain of Altai. Zingis was the first king of the Tartars; the second was Khen-khan, the third Bathyn-khan, the fourth Esu-khan, the fifth Mangu-khan, the sixth Kublai-khan, whose power is greater than that of all his predecessors, as, besides having inherited all their acquisitions, he has added almost the whole world to his empire, during a long and prosperous reign of sixty years[5]. All the great khans and princes of the blood of Zingis, are carried for burial to the mountains of Altai, even from the distance of an hundred days journey; and those who attend the body, kill all whom they meet by the way, ordering them to go and serve their lord in the other world, and a great number of fine horses are slain on the same occasion and pretence. It is said that the soldiers, who accompanied the body of Mangu-khan to the mountain of Altai, slew above ten thousand men during their journey.

The Tartar women are remarkably faithful to their husbands, considering adultery as the greatest and most unpardonable of crimes; yet it is accounted lawful and honest for the men to have as many wives as they can maintain, but the first married is always accounted the principal and most honourable. These wives live all in one house, in the utmost harmony and most admirable concord; in which they carry on various manufactures, buy and sell, and procure all things necessary for their husbands and families, the men employing themselves only in hunting and hawking, and in martial affairs. They have the best falcons in the world, and great numbers of excellent dogs, and they live upon flesh and milk, and what they procure by hunting. They eat the flesh of horses and camels, and even of dogs, if fat; and their chief drink is cosmos, made of mares milk in a particular manner, and very much resembling white wine. When the father of a family dies, the son may marry all his fathers wives, except only his own mother, neither do they marry their sisters; and on the death of a brother, the surviving brother may marry the widow of the deceased. The husbands receive no portions with their wives, but must assign sufficient dowries to their wives and mothers. As the Tartars have many wives, they often have great numbers of children; neither is the multitude of their wives very burthensome, as they gain much by their labour, and they are exceedingly careful in the management of family concerns, in the preparation of food, and in all other household duties.

The Tartars feed many herds of cattle, and numerous flocks of sheep, and great numbers of camels and horses. They remain with these during the summer in the pastures of the mountains and colder regions of the north, where they find abundance of grass and wood; but in winter they remove into the warmer regions of the south, in search of pasture, and they generally travel forwards for two or three months together. Their houses are made of slender rods covered with felt, mostly of a round form, and are carried along with them in carts or waggons with four wheels, and the doors of these moveable houses are always placed fronting the south. They have also very neat carts on two wheels, covered so closely with felt, that the rain cannot penetrate, in which their wives and children and household goods are conveyed from place to place. All these are drawn by oxen or camels.

The rich Tartars are clothed in sables and ermines, and other rich furs, and in cloth of gold, and all their apparel and furniture is very costly. Their arms are bows, swords, battle-axes, and some have lances; but they are most expert in the use of the bow, in which they are trained from their infancy. They are hardy, active, and brave, yet somewhat cruel; are exceedingly patient and obedient to their lords, and will often remain two days and nights armed on horseback without rest. They believe in one supreme God of heaven, to whom they daily offer incense, praying to him for health and prosperity. But every person has a little image covered with felt, or something else, in his house, called Natigay; and to this household god they make a wife, which is placed on his left hand, and children, which are set before his face. This image or idol is considered as the god of earthly things, to whom they recommend the protection of their wives and children, their cattle, corn, and other valuables. This god is held in great reverence, and before eating any thing themselves, they anoint the mouth of the idol with the fat of their boiled meat, and they cast some broth out of doors in honour of other spirits; after which they eat and drink their fill, saying, that now their god and his family have had their due portion.

If the son of one Tartar, and the daughter of another die unmarried, the parents meet together and celebrate a marriage between their deceased children. On this occasion they draw up a written contract, and paint representations of men and women for servants, of horses, camels, cattle, and sheep, of clothes of all kinds, and of paper money; and all these things are burned along with the contract, conceiving that these will all follow their children substantially to the other world to serve them, and that they will be there united in affinity, as if they had been actually married while living.

When the Tartars go to war, the prince usually leads an army of not less than an hundred thousand men, all cavalry; each man having usually eight or more horses or mares. Their troops are regularly distributed into bands of tens, hundreds, thousands, and ten thousands; a troop of an hundred is called a Tuc, and a body of ten thousand is called a Toman. They carry them felt houses along with them, for shelter in bad weather. When necessity requires, they will ride for ten days together without victuals, subsisting upon the blood of their horses, by cutting a vein and sucking the blood. But they likewise prepare dried milk, for taking with them in their expeditions, in the following manner: After taking off the cream, which is made into butter, they boil the milk and dry it in the sun into a kind of hard curd, of which every man in the army carries about ten pounds along with him. Every morning they take about half a pound of this curd, which they put into a leathern bottle with a quantity of water, and as he rides along, the motion of the horse shakes and mixes these together, and this mess suffices for the food of one day. When they approach towards the enemy, they send out numerous scouts on all sides, that they may not be assaulted unawares, and to bring intelligence of the numbers, motions, and posture of the enemy. When they come to battle, they ride about in apparent disorder, shooting with their arrows; and sometimes make a show of precipitate flight, discharging their arrows backwards as they fly; and when by these means they have broken or dispersed the enemy, they suddenly rally their forces, and make an unexpected assault, which generally decides the victory, their horses being all so thoroughly under command, as to turn any way merely by a signal.

If any Tartar steals a thing of small value, he is not put to death, but receives a certain number of blows with a cudgel, according to the measure of the offence; either seven, or seventeen, or twenty-seven, thirty-seven, or forty-seven; though some die through the severity of this cudgelling. But if any one steal a horse or other thing of great value, for which he deserves to die according to their laws, he is cut asunder with a sword, unless he redeem his life by restoring the theft nine fold. Such as have horses, oxen, or camels, brand them with their particular marks, and send them to feed in the pastures without a keeper.

Leaving the city of Caracarum, and the mountain Altai, we enter the champaign country of Bargu[6], which extends northwards for about fifty days journey. The inhabitants of this country are called Medites[7], and are subject to the great, khan, and resemble the Tartars in their manners. They have no corn or wine, and employ themselves chiefly, during summer, in the chase of wild beasts, and in catching birds, on the flesh of which they subsist in winter; and they have great abundance of a kind of stags, which they render so tame that they allow themselves to be ridden. In the winter this country is so excessively cold, that fowls, and all other living things, remove to warmer regions. After forty days journey we arrive at the ocean, near which is a mountain frequented by storks, and fine falcons, as a breeding place, and from whence falcons are brought for the amusement of the great khan.

[1] Caracarum, Caracorum, Taracoram, Korakarum, Karakarin, Karakum, called Holin by the Chinese. This city was laid down by Danville, with acknowledged uncertainty, on the Onguin-pira river, in Lat. 44 deg.. 50'. N. Long. 107 deg.. E.; while others assign its situation on the Orchon, in Lat. 46 deg.. 30. N. Long. 108-1/2 E: about 150 miles to the N.W.—E.

[2] The original residence of the Moals or Monguis, whom Marco always calls Tartars, appears to have been limited by the Selinga and lake Baikal on the west, or perhaps reaching to the Bogdo Altai and Sayanak mountains; the Soilki mountains on the east dividing them from the Mandshurs, and the Ungar-daga mountains on the south, dividing them from the great empire of Tangut, which they overthrew. Bargu may have been on the Baikal, near which there still is a place called Barsuzin. Of Cursa no trace is to be found in our maps.—E.

[3] Prester-John, Presbyter or Priest, or, as called by the Germans, Priester Johann, from which our English denomination, was prince of the Naymanni or Karaites, a tribe residing on tke river Kallassui or Karasibi, which, discharges itself into the Jenisei. His original name is said to have been Togrul, and for some services to the Chinese in their wars, he was honoured with the title of 0ng, Uang, or Wang; from whence arose his Tartarian style of Ung-khan, likewise erroneously written Aunaek, or Avenaek-khan. Perhaps this prince may have been converted by the Nestorian Christians, and may even have received priests orders.—Forst.

It is more probable that he may have belonged to the Dalai-lama religion, which some ignorant traveller, from resemblance in dress, and the use of rosaries in prayer, may have supposed a Christian sect residing in eastern Scythia.—E.

[4] Tenduc, Tenduch, Teuduch.—Forst.

[5] According to the genealogical history of the Tartars by Abulgasi Bayadur-khan, Ugadai-khan succeeded Zingis in 1230. In 1245 he was succeeded by his son Kajuk-khan, called Khen-khan by Marco in the text. To him Mangu-khan succeeded in 1247, who held the empire till 1257; when he was succeeded by Koplai or Kublai-khan, who reigned thirty-five years, and died in 1292.—Harris.

Marco probably dated the reign of Kublai-khan, which he extends to sixty years, from his having received a great delegated government, a long time before he became great khan, or emperor of the Tartars.—E.

[6] Bargu-fin, or Bargouin, is the name of a river on the east side of lake Baikal, on which is a town or village named Barguzin, or Barguzinskoy Ostrog, signifying the town of the Burguzians. But by the description in the text, Marco appears to have comprehended the whole north-east of Tartary, to the north of the Changai mountains, under the general name of Bargu, in which he now includes Curza, mentioned separately at the commencement of the preceding Section, and where the situation of Bargu has been already more particularly described in a note.—E.

[7] Metrites, Meclites, or Markaets.—Forst. No such appellation is to be found in modern geography; but the discontinuance of the designations, of temporary and continually changing associations of the wandering tribes of the desert, is not to be wondered at, and even if their records were preserved, they would be altogether unimportant.—E.



SECTION IX.

Of the vast Countries to the North of Tartary, and many other curious Particulars.

We now return to Campion, or Kantcheou, on the river Etzine. Proceeding thence five days journey towards the east, we come to the country of Erginul[1] in the province of Tangut, which is subject to the great khan. In this kingdom there are many idolaters, with some Nestorians and Turks. It contains many cities and castles, the chief place being of the same name with the province.

Going south-east from this place towards Kathay, we come to the famous city of Cinguy[2], situated in a province of the same name, which is tributary to the great khan, and is contained in the kingdom of Tangut. Some of the people are Christians, some of them Mahometans, and others are idolaters. In this country there are certain wild cattle, nearly as large as elephants, with black and white hair, which is short all over the body, except on the shoulders, where it is three spans long, exceedingly fine, pure white, and in many respects more beautiful than silk. I brought some of this hair to Venice as a rarity. Many of these oxen are tamed and broke in for labour, for which they are better adapted, by their strength, than any other creatures, as they bear very heavy burdens, and when yoked in the plough will do twice the work of others. The best musk in the world is found in this province, and is procured from a beautiful animal, the size of a goat, having hair like a stag, the feet and tail resembling an antelope, but has no horns; it has two teeth in the upper jaw, above three inches long, as white as the finest ivory[3]. When the moon is at the full, a tumor, or imposthume, grows on the belly of this animal, resembling a bladder filled with blood, and at this time people go to hunt this animal for the sake of this bag or swelling, which they dry in the sun, and sell at a high price, as it is the best of musk. The flesh also of the animal is good for eating. I, Marco, brought the head and feet of one of these animals to Venice.

The people of this country of Singui live by trade and manufacture, and they have abundance of corn. They are idolaters, having fat bodies, small noses, black hair, and no beard, except a few scattered hairs on their chins. The women are exceedingly fair, and the men rather make choice of their wives by their beauty than by their nobility or riches; so, that when a great nobleman marries a poor but beautiful wife, he has often to assign a large dowery to obtain the consent of the mother. This province extends twenty-five days journey in length, and is very fertile. In it there are exceedingly large pheasants, with tails eight or ten handbreadths long, and many other kinds of birds, some of which have very beautiful and finely variegated plumage.

After eight days farther travel to the east, we come to the district of Egrigaia[4], which is still in the kingdom of Tangut, and subject to the great khan; it contains many cities and castles, Calacia being the principal city, which is inhabited by idolaters, though the Nestorian Christians have three churches. In this city, excellent camblets are manufactured from, white wool, and the hair of camels[5] which are exported by the merchants to all parts of the world, and particularly to Kathay.

East from this province of Egrigaia is that of Tandach[6], in which there are many cities and castles. The king of this nation is called George, who is a Christian and a priest[7], and most of the people also are Christians; he is descended of Prester John, formerly mentioned under the name of Umcan, from whom he is the fourth in descent, and he pays tribute to the great khan; and ever since the battle in which Umcan was slain by Zingis, the great khans have given their daughters in marriage to the kings of this country, who do not possess all the dominions which were formerly subject to Prester John. There is a mixed race in this country, called Argons, descended of idolaters and Mahometans, who are the handsomest people in these parts, and are most ingenious manufacturers and cunning merchants. This province was the chief residence of Prester John, and there are two neighbouring districts, called Ung and Mongol by the natives, which the people of Europe call Gog and Magog.

Travelling eastwards for seven days towards Kathay, there are many cities, inhabited by idolaters, Mahometans, and Nestorians, who live by commerce and manufactures, and who make stuffs wrought with gold and flowers, and other silken stuffs of all kinds, and colours like those made among us, and also woollen cloths of various kinds. One of these towns is Sindicin, or Sindacui, where very excellent arms of all kinds fit for war are manufactured. In the mountains of this province, called Idifa, or Ydifu, there are great mines of silver.

Three days journey from Sindicin stands another city, named Iangamur[8], which signifies the White Lake. Near this place, the khan has a palace, in which he takes great delight, as he has fine gardens, with many lakes and rivers, and multitudes of swans, and the adjacent plains abound in cranes, pheasants, partridges, and other game. There are five sorts of cranes here, some of which have black wings, others are white and bright; their feathers being ornamented with eyes like those of a peacock, but of a golden colour, with beautiful black and white necks; a third kind is not unlike our own, in size and appearance; the fourth kind is very small and beautiful, variegated with red and blue; the fifth is very large, and of a grey colour, with black and red heads. In a valley near this city, there are astonishing numbers of quails and partridges, for the maintenance of which the khan causes millet and other seeds to be sown, that they may have plenty of food; and a number of people are appointed to take care that no person may catch any of these birds, which are so tame, that they will flock around their keepers at a whistle, to receive food from their hands. There are also a great number of small huts built, in different parts of the valley, for shelter to these birds, during the severity of winter, where they are regularly fed by the keepers. By these means, when the emperor chooses to come to this part of the country, he is certain to find abundance of game; and during winter, he has great quantities sent to him on camels, or other beasts of burden.

Three days journey south-west from Iangamur is the city of Ciandu[9], which was built by the great emperor Kublai-khan, and in which he had a palace erected, of marvellous art and beauty, ornamented with marble and other rare stones. One side of this palace extends to the middle of the city, and the other reaches to the city wall. On this side there is a great inclosed park, extending sixteen miles in circuit, into which none can enter but by the palace. In this inclosure there are pleasant meadows, groves, and rivers, and it is well stocked with red and fallow deer, and other animals. The khan has here a mew of about two hundred ger-falcons, which he goes to see once a-week, and he causes them to be fed with the flesh of fawns. When he rides out into this park, he often causes some leopards to be carried on horseback, by people appointed for this purpose, and when he gives command, a leopard is let loose, which immediately seizes a stag or deer; and he takes great delight in this sport.

In the middle of a fine wood, the khan has a very elegant house built all of wood, on pillars, richly gilt and varnished; on every one of the pillars there is a dragon gilt all over, the tail being wound around the pillar, while the head supports the roof, and the wings are expanded on each side. The roof is composed of large canes, three hand breadths in diameter, and ten yards long, split down the middle, all gilt and varnished, and so artificially laid on that no rain can penetrate. The whole of this house can be easily pulled down and taken to pieces, like a tent, and readily set up again, as it is all built of cane, and very light; and when it is erected, it is fastened by two hundred silken ropes, after the manner of tent cords, to prevent it from being thrown down by the winds. Every thing is arranged in this place for the pleasure and convenience of the khan, who spends three months here annually, in June, July, and August; but on the twenty-eighth day of August he always leaves this, to go to some other place, for the performance of a solemn sacrifice. Always on the twentieth day of August, he is directed by the astrologers and sorcerers, to sprinkle a quantity of white mares milk, with his own hands, as a sacrifice to the gods and spirits of the air and the earth, in order that his subjects, wives, children, cattle, and corn, and all that he possesses, may flourish and prosper. The khan has a stud of horses and mares all pure white, nearly ten thousand in number; of the milk of which none are permitted to drink, unless those who are descended from Zingis-khan, excepting one family, named Boriat, to whom this privilege was granted by Zingis, on account of their valour. These white horses are held in such reverence, that no one dare go before them, or disturb them in their pastures.

There are two sects of idolatrous priests, called Chebeth and Chesmu, who ascend the roof of the palace in the midst of storms, and persuade the people they are so holy, that they can prevent any rain from falling on the roof. These people go about in a very filthy condition, as they never wash or comb themselves. They have also an abominable custom of eating the bodies of malefactors who are condemned to death, but they do not feed on any who die naturally. These are likewise called Bachsi, which is the name of their order, as our friars are named predicants, minors, and the like. These fellows are great sorcerers, and seem to be able to do any thing they please by magic art. When the great khan sits in his hall at a table, which is raised several feet above the others[10], there is a great sideboard of plate at some distance in the midst of the hall, and from thence these sorcerers cause wine or milk to fill the goblets on the khans table, whenever he commands. These Bachsi also, when they have a mind to make feasts in honour of their idols, send word to the khan, through certain officers deputed for the purpose, that if their idols are not honoured with the accustomed sacrifices, they will send blights on the fruits of the ground, and murrains among the beasts, and entreat, therefore, that he will order a certain number of black-headed sheep, with incense, and aloes-wood, to be delivered to them, for the due and honourable performance of the regular sacrifices.

These priests have vast monasteries, some of which are as large as small cities, and several of them contain about two thousand monks, or persons devoted to the service of the idols, all of whom shave their beards and heads, and wear particular garments, to denote that they are set apart from the laity, for the service of their gods; yet some of them may marry. In their solemnities, these men sing the praises of their idols, and carry lights in their processions. Some of them, called Sensim, or Santoms, lead an austere life, eating nothing but meal mingled with water, and when all the flour is expended, they content themselves with the bran, without any savoury addition. These men worship the fire, and those who follow other rules, allege that these austere Santoms are heretics against the religious law, because they refuse to worship idols, and never marry. These Santoms shave their heads and beards, wear coarse hempen garments of a black, or bright yellow colour, sleep on coarse thick mats, and live the severest life imaginable, amid every conceivable deprivation and austerity[11].

[1] Erigrinul, Eriginul, Erdschi-nur; and this ought to be read fifty days south-west, instead of five days east.—Forst. This may probably be some district in the country of the Eluts of Kokonor, not mentioned in our modern maps.—E.

[2] Singui, Sigan, or Singan-fou, in the Chinese province of Shensee. —Forst.

[3] In the edition of Harris, it is said likewise to have two similar tusks in the lower jaw, but this error must have been put in by some ignorant editor.—E.

[4] According to Forster, this passage is corrupted, and ought to be thus read: "After eight days journey west from Ergimul or Erdschi-nur, we come to Erigaia, Eggaya Organum, or Irganekon." And he names the chief town Calacia, Cailac, Gailak, or Golka.—Forst.

[5] Perhaps, the chamois are here meant, and copied camels by mistake. —Forst.

[6] Tenduc, Tenduch, Teuduch.—Forst

[7] This foolish story of Prester John has been explained in a former note.—E

[8] Cianga-nor, Cianganior, Cyangamor, or Tsahan-nor, in lat. 45 deg.. 30. N. long. 117 deg.. E. Marco, in these accounts of the different districts of Tangut, seems to have followed no regular order, but goes from one to another, as fancy or memory served.—Forst.

[9] Cyandi, Xandu, or Tshangtu.—Forst.

[10] In Harris, the elevation is said to be eighty feet, perhaps a typographical error for eight, as, in a subsequent passage, the table of the khan is merely said to be higher than those of the rest who have the honour to dine along with him; the particular height, therefore, is left indeterminate in the text.—E.

[11] In all ages of the world, except the social, yet irrational ancient superstitions of Greece and Rome, mankind have vainly thought to propitiate the Almighty beneficence, by ridiculous acts of austere self-torment; and even the ignorant or designing followers of the pure and rational religion of Jesus, have copied all the monstrous mummery, and abominable practices of the heathen, which they have engrafted upon his law of love and harmony.—E.



SECTION X.

Of the great power of Kublai-khan and various circumstances respecting his Family, Government, and Dominions.

I now propose to relate the great and marvellous acts of Kublai-khan, the great emperor of the Tartars. His name, expressed in our language, signifies lord of lords, and he certainly is the greatest prince in cities, people, and treasures, that ever reigned in the world. He is lineally descended from Zingis-khan, the first prince of the Tartars, being the sixth emperor of that race, and began to reign in 1256, being then twenty-seven years of age[1] and he has long ruled this immense empire, with great gravity and wisdom. He is a very valiant man, strong of body and well exercised in arms, and evinced himself such, in many actions, before he attained to empire, which he effected by his superior wisdom and management, contrary to the will of his brethren. Before his accession, he shewed himself a more valiant soldier, and a wiser general than ever the Tartars had before his time. Yet, since he has swayed the empire, he has always deputed his sons and other generals upon military expeditions, and has only since then gone into the field on the following occasion.

In the year 1257, or 1258, his uncle[2] named Naiam, being then thirty years of age, who had the command of so many countries and nations, that he could easily have mustered 400,000 horse, became puffed up with youthful vanity, determined to take away the empire from his lord, and drew into his schemes another great Tartar prince, named Caydu, who was nephew to Kublai, and commanded on the borders of great Turkey, and who engaged to bring an 100,000 men into the field, in aid of the ambitious project of Naiam. Both of these confederates began to gather forces; but this could not be done so secretly as not to come to the knowledge of the great khan, who immediately set guards on all the roads into the desert, and assembled all the forces which lay within ten days journey of Cumbalu[3], the imperial residence. In twenty days, he had collected an army, amounting to 360,000 horse and 100,000 foot, a large part of which vast force was composed of huntsmen and falconers, and persons belonging to the imperial household. With this army, Kublai marched with all expedition into the province occupied by Naiam, where he arrived at the end of twenty-five days march altogether unexpectedly, and before Naiam had completed his preparations, or had been joined by his confederate Caydu. After giving his troops two days rest, and having encouraged his men in the confident expectation of victory, by means of his astrologers and soothsayers, he advanced towards the encampment of Naiam, and appeared with his whole army on a hill, over against the camp of the rebels, who had not even sent out any scouts to procure intelligence.

Kublai-khan was seated on the top of a wooden castle, carried by four elephants, and filled with archers and cross-bow men, from which the royal standard was displayed, on which the pictures of the sun and moon were pourtrayed. Dividing his army into three bodies, he kept one as a reserve on the hill beside himself, and sent the two wings to attack the army of Naiam, who resolved to stand the issue of a battle. To every ten thousand horse in the army of Kublai, five hundred light armed footmen with lances were assigned, who had been taught to leap up behind the horsemen on any occasion when flight or retreat became necessary, and were instructed to alight, and kill the horses of the enemy during battle. The two armies joined in a well contested battle, which lasted from morning till mid-day, when Naiam was made prisoner, and all his followers submitted themselves to the clemency of the victor; and having renewed their oaths of allegiance, were pardoned and dismissed, having a new governor set over them, in whose fidelity the great khan could confide[4].

Naiam was ordered to be sewed up between two carpets, and tossed up and down till he died, to avoid shedding the blood of any one belonging to the imperial house of Zingis.

Naiam is said to have been secretly baptized, and to have professed himself a Christian, having his principal ensign marked with the sign of the cross, and to have had a great number of Christians in his army who were all slain. On this occasion, the Jews and Mahometans, who served in the army of Kublai, upbraided his Christian soldiers with the disaster which had happened to the cross in this battle. The Christians complained to Kublai of this injurious conduct, who sharply reproved the Jews and Mahometans for their behaviour; then turning to the Christians, he addressed them as follows: "Surely your God and his cross would not give aid to Naiam. Be not you therefore ashamed of what has happened; seeing that God, who is good and just, did not defend iniquity and injustice. Naiam was a traitor and a rebel, and sought the aid of your God in his mischievous purpose: But your good and upright God would not favour his bad designs." Kublai-khan returned after this great victory to Cambalu; and on Easter day he called the Christians into his presence, and kissed their gospel with great reverence, making all his great officers and barons do the same. And he acts in a similar manner on the great festivals of the Mahometans, Jews [5], and heathens; that Segomamber-khan, the great god of the idol, Mahomet, Moses, and Jesus, or whosoever is greatest in heaven, may be favourable to him; yet he made the best shew of liking to the Christian faith, but alleged that the ignorance of the Nestorian priests, and the great interest of the sorcerers among the people, hindered him from making a profession of Christianity.

For the better rewarding his brave and faithful soldiers, the khan has a military council, composed of twelve Tartar barons, who give him notice of the meritorious services of all commanders, that they may be promoted to higher stations, giving to one the command of an hundred, to another the command of a thousand, and to a third the command of ten thousand, and so on. The captain of an hundred men has a badge or tablet of silver; the captain of a thousand has a tablet of gold or silver gilt; and the commander of ten thousand has a tablet of gold, ornamented with the head of a lion. These tablets differ in size and weight, according to the dignity of the wearers. On each tablet there is an inscription of the following import: "By the strength and power of the Almighty God, and by the grace which He hath given to our empire: Let the name of the great khan be blessed, and let all die or be destroyed who will not obey his commands." Besides these badges of distinction all officers have commissions in writing, in which all their duties, privileges, and authorities are recited. When the generals appear in public, they have a cloth or canopy carried over their heads, and they give audience sitting on chairs of silver. The badge or tablet of a general, weighs three hundred sagi, or fifty ounces of gold, laving images of the sun and moon; and such as have the representation of a ger-falcon, may take with them a whole army for their guard.

Kublai-khan is a comely handsome man of middle stature, with a fresh complexion, bright black eyes, a well formed nose, and every way well proportioned. He has four lawful wives, every one of whom has the title of empress, and the eldest born son of these wives is to succeed him in the empire. Each of these empresses has her own magnificent palace and peculiar court, and is attended by three hundred women, besides many eunuchs, and the suite of each extends at least to ten thousand persons. The great Khan has also many concubines; and every second year he sends messengers to a remarkably fair tribe among the Tartars named Virgut, to make search for die fairest young women among them for his use. These messengers usually bring with them four or five hundred young women, more or less as they see cause. Examiners are appointed to take a view of all their beauties, who fix values upon them in proportion to their various merits, at sixteen, seventeen, eighteen, nineteen, twenty, or more carats; and only those are brought to court whose values reach to a certain appointed rate. On their arrival at Cambalu, other examiners again view them, and choose out twenty or thirty of the handsomest for the chambers of the khan. Those who are thus selected, are placed for some time under the care of some of the wives of the great barons about the court, who are directed to report whether they do not snore in their sleep, and if they are not offensive in smell or behaviour. Such as are finally approved, are divided into parties of five; and one such party attends in the chamber of the khan for three days and nights in their turn, while another party waits in an adjoining chamber to prepare whatever the others may command them. Those who are less prized in the course of these rigid examinations of their qualities, are employed in cookery or other offices about the palace, or are bestowed by the khan on his favoured officers, with large portions. The men of the country from whence these young women are brought, deem it a great honour when their daughters are found worthy of the khans regard, and esteem themselves unfortunate when they are rejected at court.

Kublai had twenty-two sons by his four legitimate wives, and the first born of his first wife, named Zingis, would have succeeded him in the empire if he had not died before his father. Zingis left a son named Timur, who is a wise and valiant prince of great military experience, and who is destined to succeed his grandfather on the imperial throne, instead of his deceased father. By his concubines he has twenty-five sons, all of whom are daily exercised in martial employments, and are all promoted to high military posts and governments. Seven of his sons by his lawful wives are kings of great provinces, and rule the countries committed to their charge with great prudence and discretion.

[1] In a former note, it has been mentioned, on the authority of Abulgazi- khan, himself a descendant of Zingis, and prince, of Khuaresm, that Kublai-khan was only the fifth emperor of the Tartars, and that he ascended the throne in 1257. The difference of date in this latter circumstance is quite unimportant, and may have proceeded, either from a different way of reckoning, or the delay of intelligence from so vast a distance. But Kublai died in 1292, after reigning thirty-five years, according to Abulgazi, and is said to have been then eighty years of age. He must therefore have been forty-five years old at his accession, instead of twenty-seven. Harris indeed mentions in, a note, that the age of Kublai in the MSS. and even in many of the printed editions, was left blank.—E.

[2] In Harris, this date is 1286; but as, in a note, this war is said to have occurred on occasion of the election of Kublai to the imperial dignity in 1257, I have ventured to restore what seems to be the true date. Besides Naiam, in 1286, thirty years of age, could not possibly have been the uncle of Kublai.—E.

[3] The new city of Pekin, of which hereafter.—E.

[4] The followers of Naiam in this rebellion are said to have consisted of four nations, or tribes of Tartars, named Ciazza, Cadi, Barscol, and Sitinqui, but of whom no other information or notice remains.—E.

[5] This is the only notice of the Jews in the east by Marco Polo, and serves considerably to confirm the authenticity of Rabbi Banjamin; who, as a Jew, felt more interest in attending to his countrymen.—E.



SECTION XI.

Account of the Imperial City of Cambalu, and the Court of the Great Khan, or Emperor of the Tartars.

During the three winter months of December, January, and February, Kublai-khan generally resides in Cambalu[1] which is at the north-east border of Kathay. On the north part of the new city stands the great palace of the khan. In the first place is a great wall surrounding a vast square enclosure, each side being eight miles in length; the wall is environed on the outside by a deep ditch, and has a great gate in the middle of each side. Within this outer wall, there is another exactly a mile distant, each side of the square which it forms being six miles; and in the space between these two walls the soldiers attend and perform their exercises and evolutions. This inner square has three gates on its south side, and the same number on the north; the middle gate of both these sides being greater and more magnificent than the others, and is appropriated to the sole use of the khan, the others being open to all who have a right to pass. In each corner of this second wall, and in the middle of each side, there are very large and magnificent buildings, eight in all, which are appropriated as storehouses or arsenals for keeping the warlike weapons and furniture belonging to the khan: as horse trappings of all kinds in one; bows and arrows and cross-bows in a second; helmets, cuirasses, and leather armour in a third; and so on in the rest. Within this second circuit, and at a considerable distance, there is a third wall, likewise square, each side being a mile in length; this wall being ten paces high and very thick, with white battlements, has six gates as in the second wall. Between this third wall and the former there is an extensive park, with many fine trees and large meadows, well stocked with deer and other game, and the roads are raised two cubits above the meadows, to save the grass from being trodden. All of this park is kept in the finest order imaginable. In the four angles, and in the middle of each side of this interior wall, there are eight large and magnificent buildings, in which the khans provisions, and other things belonging to the court, are stored up.

Within this last wall is the palace of the great khan, which is the largest and most magnificent of any in the world[2], extending the whole way between the north and south walls of the inner circuit, except an opening of sufficient width for the passage of the soldiers and barons attending the courts The palace hath no ceiling[3], but the roof is very high. The foundation of the pavement or floor is raised ten palms above the ground, and is surrounded by a marble wall of two paces wide, resembling a walk; and at the end of the wall without, there is a fair turret ornamented with pillars. In the walls of the halls and chambers, there are numerous figures of dragons, soldiers, birds and beasts of various kinds, and representations of battles, all finely carved and splendidly gilded, and the roof is so richly ornamented, that nothing is to be seen but splendid gold and imagery. In every square of the palace there is a great hall, capable of containing a prodigious multitude of people, and all the chambers are arranged and disposed in the best possible manner; the roofs being all richly painted red, green, azure, and all other colours. Behind the palace there are many great rooms and private storehouses, for the treasure and jewels of the khan, for the dwellings of his women, and for various other private purposes. Over against the palace of the khan, there is another, which was formerly inhabited by his deceased son Zingis, who held a court in all things resembling that of his father. Near the palace, and to the north, there is a high artificial mount, a mile in circumference, and an hundred paces high, planted with evergreen trees, which were brought from remote places, with all their roots, on the backs of elephants: This eminence is called the Green Mountain, and is extremely pleasant and beautiful. Where the earth was taken away to form this mount, there are two lakes corresponding with each other, supplied by a small river, and well stored with fish; and the passages of the water are grated in such a manner that the fish cannot escape.

The city of Cambalu is seated on a great river in the province of Kathay, or Northern China, and its name signifies the city of the prince, having been the royal residence in former times. After the conquest, understanding, from his astrologers, that the inhabitants would rebel, the great khan removed the city to the other side of the river, calling the new city Taidu, which is twenty-four miles in circumference, every side of the square being six miles, and he commanded all the Kathayans to remove from the old city into the new one. The walls are of earth, ten paces thick at the bottom, and gradually tapering to three paces thick at the top, with white battlements. Each side of the square has three principal gates, or twelve in all, having sumptuous palaces built over each; and there are pavilions in all the angles of the wall, where the arms of the garrison are kept, being 1000 men for each gate. The whole buildings of this city are exactly squared, and all the streets are laid out in straight lines; so that a free prospect is preserved from gate to gate, through the whole city; and the houses are built on each side like palaces, with courts and gardens, divided according to the heads of families. In the middle of the whole, there is a noble building, in which a great bell is suspended, after the tolling of which, at a certain hour of the night, no person must go out of his house till the dawn of next morning, except it be for some urgent cause, as for assistance to a woman in labour, and even then they must carry lights. On the outside of the walls there are twelve large suburbs, extending three or four miles in length, from each gate, and there are more inhabitants in these suburbs than within the walls. In these, foreign merchants, and other strangers live, each nation having several storehouses and bazars, in which they lodge and keep their goods. No dead body is allowed to be burnt or buried within the city; but the bodies of the idolaters are burned without the suburbs, and the bodies of all other sects are buried in the same places. On account of the vast multitude of Mahometans who inhabit here, there are above 25,000 harlots in the city and suburbs: Over every 100 and every 1000 of these, there are chiefs or captains appointed, to keep them in order, and one general inspector over the whole. When any ambassador or other person, having business with the khan, comes to Cambalu, his whole charges are defrayed from the imperial treasury, and the general inspector of the harlots provides the ambassador, and every man of his family, a change of women every night at free cost. The guards of the city carry all whom they may find walking in the streets, after the appointed hour, to prison; and it these persons cannot give a valid excuse, they are beaten with cudgels, as the Bachsi allege that it is not right to shed mens blood; yet many persons die of this beating.

There are 12,000 horse-guards, called Casitan, who attend on the person of the khan, more from state than from any suspicion of danger. These have four chief commanders, one to every 3000 men; and one commander, with his band of 3000, keeps guard over the khan for three days and nights, after which he is succeeded by another, and so on in regular order.

When the khan holds a solemn court on any particular day of festival, his table is raised higher than all the rest, and is set on the north side of the hall, having his face to the south, his first queen or principal wife being placed on his left hand, and his sons and nephews, and other princes of the blood-royal being arranged on his right; but their table is placed so much lower, that their heads are hardly so high as the khans feet. The princes and other lords of the court sit lower still on the right hand; and the ladies being all placed in similar order on the left, those of the sons and kinsmen of the khan being next to the queen, and after these, the wives of the lords and officers, each according to their several ranks, in due order. By this means the khan, as he sits at table, can see all that feast along with him in the hall. There are not tables for all who are admitted to the feast, but the greatest part of the soldiers and captains sit down on carpets, where they are served with victuals and drink. At all the doors there are two gigantic fellows with cudgels, who observe carefully if any one touches the threshold in going in; and whoever does so, forfeits his garment, or receives a certain number of blows of a cudgel. Those who serve the khan, or who sit at his table, have their mouths covered with silken veils, lest their breath should touch the meat or drink which he is to use. When he drinks, the damsel who carries the cup kneels down, and then all the barons and others present kneel likewise, and all the musicians sound their instruments, till the khan has done drinking. If I were to describe all the pomp and magnificence of these festivals, and all die dainties and delicate dishes which are served up, I should become prolix and tiresome.

The birth days of their lords are celebrated with great reverence among the Tartars. That of Kublai-khan, their great emperor, is held yearly, on the twenty-eighth day of September, and is kept with greater solemnity than any other festival, except that of the new year, which is celebrated on the first day of February, when the Tartar year commences. On his birth day the great khan is clothed in a most splendid robe of cloth of gold, and about 2000 of his barons and soldiers receive, on this occasion, silken garments of a golden, colour, and girdles wrought in gold or silver, with each a pair of shoes. Some of those who are next to the khan in dignity, wear pearls and jewels of great value. These splendid garments are only worn on thirteen solemn festivals, corresponding to the thirteen moons or lunar months, into which the Tartar year is divided, when all the great men of the court are splendidly habited, like so many kings. The birth-day of the great khan is celebrated by all the Tartars throughout his extensive dominions; and on this day, all the kings, princes, governors, and nobles, who are subject to his authority, send presents to him in honour of the day, and in token of submission. Such as are desirous of obtaining any place of dignity or office, present their petitions to a council of twelve barons, appointed for that express purpose; and their decision is considered as equivalent to an answer from the khan in person. All the people of the immense dominions who acknowledge the authority of the great khan, whether Christians, or Jews, Mahometans, Tartars, or Pagans, are bound, on this anniversary, to pray solemnly to their Gods for the life, safety, prosperity, and health of the great khan.

On the first of February, which is the commencement of the Tartar year, the great khan, and all the Tartars, wherever they may happen to be at the time, observe a very solemn feast; and all of them, both men and women, are desirous, on that occasion, to be clothed in white garments, that fortune may be favourable to them for the remainder of the year. On this occasion, the governors of provinces, and rulers of cities, and all who are in office or authority, send presents to the khan, of gold, silver, pearls, and precious stones, likewise of many white cloths of various kinds, and other white things, and many white horses. It is the custom of those who bring presents, if they can, to present nine times nine of every particular article, whether it be gold, or silver, or cloths, or horses; and on this occasion, the khan sometimes receives 100,000 horses. On this grand festival, all the elephants belonging to the great khan, about 5000, are brought into the great court of the palace, covered with splendid housings of tapestry, wrought with the figures of various kinds of birds and beasts, each of them bearing on their backs two chests filled with vessels of gold and silver; and many camels are paraded on the same occasion, covered over, with fine silken cloths, and loaded with other necessaries for the court.

On the morning of this festival of the new year, all the captains, barons, soldiers[4], physicians, astrologers, governors of provinces, generals of armies, and other officers of the great khan, assemble before the emperor, in the great hall of the palace, all placed in due order, according to their rank and dignity, and those who have no place or employment, stand without, that they may see the ceremonies. One of the heads of their priests then rises, and cries out with a loud voice, "Bow down and adore," on which all who are present bend down their foreheads to the earth. He then calls out aloud, "God preserve our khan, and grant him long life and happiness;" and all the people answer, "God grant this." Then he says, "May God increase and advance his empire, and preserve all his subjects, in peace, concord, and prosperity;" and the people say, "God grant this our prayer." All this is repeated four times. Then the chief priest goes forwards to a red table or altar, richly adorned, on which the name of the khan is written; and taking a censer, containing rich spices and perfumes, he perfumes the altar or table with great reverence, in honour of the khan, and returns to his place in the assembly. After the conclusion of this ceremony, the various gifts which have been already mentioned are presented to the khan. And then the tables are prepared, and a most solemn and splendid dinner is served up, of which all the assistants, with their wives, partake, eating and drinking with great joy, as formerly described. In the course of this solemn feast, a tame lion is led up to the khan, which lies down at his feet as gentle as a whelp, acknowledging and caressing his lord.

In those three winter months during which the khan resides in Cambalu, viz. December, January, and February, all the imperial huntsmen who are maintained in the provinces contiguous to Kathay, employ themselves continually in hunting, and bring all the larger wild beasts, such as stags, deer, roe-bucks, bears, and wild-boars, to their governors or masters of the game; and if within thirty days journey of Cambalu, all these are sent in waggons to the court, being first embowelled; but such as are at a greater distance, send only the skins, which are used in making housings and other military articles.

The khan has many leopards, wolves, and even lions, trained for hunting. These lions are larger than those which are found near Babylon, and are variegated with small spots of white, black, and red. They are bred to catch bears, boars, stags, roe-bucks, wild asses, and wild bulls, and it is wonderful to see their dexterity and fierceness in the chase. When these lions are taken out to hunt, they are carried in waggons, two together, accompanied by a dog, with which they are familiar. They are managed in this manner, because of their fierce and unruly disposition, and they must be drawn towards the game against the wind, otherwise the beast would scent them and fly away. There are also many tame eagles, so trained as to take hares, roe-bucks, deers, and foxes; and some of these will even seize upon wolves, and vex them so grievously, that the men may take them without danger. For the conduct of the imperial hunt, there are two great officers called Ciurco, or masters of the game, who are brothers, named Boyan and Mingan, each of whom have the command of 10,000 men; those who belong to one of these divisions being clothed in red, and the others in sky blue; and they keep various kinds of dogs, such as mastiffs and others, for hunting, to the number of 5000 or more. When the khan goes to hunt, one of these great companies of hunters stretches out on his right hand, and the other on his left, occupying the plain country to the breadth of a whole days journey, so that no beast can escape them; and when they have collected the game into a circle, it is delightful to see the khan going into the middle, with numbers of dogs, which hunt down the harts and bears, and other wild beasts. The masters of the game are bound by their commissions to send to court, between the beginning of October and end of March, 1000 head of beasts, besides birds of various kinds, and fish, the best they can procure.

[1] The proper name of this place is Kan-balgassan, or, for shortness, Khan-balga, signifying the city of the khan. Arabian authors have changed it to Khan-balick or Khan-baligh; and the Italians to Chanbalig, Chanbalu, Cambalu, and even Gamelecco. The Chinese call this northern part of the imperial city King-tshing, which has the same meaning with the Tartar name, and may be translated Kingstown. Pe-king, the other part of the same city, signifies the northern court or residence.—Forst.

[2] The description of this palace is exceedingly confused and unintelligible, most probably from erroneous transcription and mistakes in translation.—E.

[3] By this obscure expression, it seems to be implied that there are no upper rooms.—E.

[4] The soldiers mentioned here and in other places, as present in the great hall upon solemn occasions, can only mean the officers of the military actually on guard over the person of the khan at the time. —E.



SECTION XII.

Of the Magnificence of the Court of the Great Khan, and of the Manners and Customs of his Subjects.

In the beginning of March the great khan departs from Cambalu, and proceeds north towards the ocean[1], which is at the distance of two days journey, accompanied by 10,000 falconers, with falcons, ger-falcons, hawks, and other birds of prey, that are trained to the sport. These falconers disperse themselves in companies of 100 or 200 together, and most of the birds that are taken are brought to the khan; who, on account of the gout, which has disabled him from riding, sits in a wooden house, covered with lions skins, and hung within with cloth of gold, which is carried on the backs of two elephants. For his particular recreation, he is accompanied by twelve choice hawks, carried by twelve nobles, many other noblemen and soldiers attending him. When any cranes, or pheasants, or other birds are seen, notice is given to the falconers who are near the khan, and by these to the khan himself, who then orders his travelling house to be removed, and the hawks to be flown at the game, and he, sitting in his bed, enjoys the sport. Ten thousand men attend the khan, who disperse two and two together, to mark where the falcons fly, that they may assist them when needful, and bring back them, and their game to the khan. These men are called Tascoal, which signifies watchmen or marksmen, and have a peculiar whistle by which they call in the hawks and falcons, so that it is not necessary that the falconers who let fly the hawks should follow them, as these tascoal are busily employed in taking up the hawks, and are very careful that none of them be hurt or lost. Every hawk has a small plate of silver attached to the foot, on which is the peculiar mark of its master, that each may be restored to its right owner. But if the mark be lost, or cannot be known, the hawk is delivered to a certain baron, whose name of office is Bulangazi, to whom all lost things whatever must be brought, otherwise the finder would be punished as a thief; and to the Bulangazi all who have lost any thing make application. This man is distinguished by a peculiarly conspicuous ensign, that he may be easily found out in so numerous an assemblage.

While thus busily employed in hawking, the royal retinue came at length to a great plain called Carzarmodin, where the tents of the khan and all the courtiers are pitched, to the number of 10,000 or more. The grand pavilion of the khan is so large, that 10,000 men might stand within it, besides barons and noblemen. It is placed with its entrance to the south, supported upon curiously carved pillars, and is covered on the outside with the skins of lions and other wild beasts, to keep out the rain; but the whole inside is lined with sables and ermines, to an immense value. For so precious are these skins esteemed, that a sufficient number to make one garment only will sometimes cost 2000 gold sultanies, and the Tartars call the sable the queen of furs. All the cords of the imperial pavilions are of silk. Around this there are other pavilions for the sons, wives, and concubines of the khan. At a farther distance there are tents for the falcons, ger-falcons, hawks, and other birds of game; and the whole encampment seems at a distance like a great city, or the station of a large army. The khan remains all the month of March in that plain, employed in hawking; and the multitude of beasts and fowls which are taken in that time is quite incredible. From the beginning of March to the month of October, no person is permitted to hunt within five days journey of this plain of Carzarmodin in one direction, ten in another, and fifteen in a third, nor to keep any hawk or hunting dog, neither to use any device or engine whatever, for taking any stag, deer, roe-buck, hare, or other game, lest the breed should be injured; by which means the game is always in great abundance.

It is quite wonderful to behold what numbers of merchants and other people, and what astonishing quantities of merchandize and goods of all sorts are to be seen in Cambalu. The money of the great khan is not of gold or silver, or other metal, but of a species of paper, which is thus made: They take the middle Dark of the mulberry tree, which they make firm in a particular manner, and this is cut out into round pieces of various sizes, on which the seal or mark of the khan is impressed. Of this paper money, an immense quantity is fabricated in the city of Cambalu, sufficient to supply the currency of the whole empire; and no person, under pain of death, may coin or spend any other money, or refuse to accept of this, in all the kingdoms and countries which are subject to his dominions. All who come into his dominions are prohibited from using any other money, so that all merchants coming from countries however remote, must bring with them gold, silver, pearls, or precious stones, for which they receive the khans paper money in exchange: And as that money is not received in other countries, they must exchange it again in the empire of the great khan, for merchandize to carry with them on their return. The khan pays all salaries, stipends, and wages to his officers, servants, and army, in this money, and whatever is required for the service of his court and household is paid for in the same. By all these means, there is no sovereign in the world who equals the great khan in extent of treasure; as he expends none in the mint, or in any other way whatever.

The great khan has a council of war, composed of twelve barons, as formerly mentioned, who direct all martial affairs, and have the power of promoting or disgracing officers and soldiers as they think proper. Their office is called Thai, or the high court or tribunal, as no person in the empire is superior to them except the great khan. Other twelve barons are appointed as counsellors for the thirty-four provinces, into which the vast empire of the khan is divided; these have a splendid palace in Cambalu as their office, in which there is a judge for each province, and many notaries. This tribunal chooses proper persons to be appointed governors of the provinces, and presents their names to the khan for confirmation. They likewise have the charge of the collection and expenditure of the public treasure. The name of their office is Singh, or the second court, which is subordinate only to the khan, yet is considered as less noble than the Thai or military tribunal.

Many public roads lead from Cambalu to all the neighbouring provinces; and on every one of these there are inns or lodgings, called lambs, built at the distance of every twenty-five or thirty miles, which serve as post- houses, having large fair courts, and many chambers, furnished with beds and provisions, every way fit to lodge and entertain great men, and even kings. The provisions are furnished from the circumjacent country, out of the tributes. At every one of these, there are four hundred horses, two hundred of which are kept ready for use in the stables, and the other two hundred at grass, each division for a month alternately. These horses are destined for the use of ambassadors and messengers, who leave their tired horses, and get fresh ones at every stage. In mountainous places, where there were no villages, the khan has established colonies of about ten thousand people in each, in the neighbourhood of these post-houses, that they may cultivate the ground, and supply provisions. These excellent regulations extend to the utmost limits of the empire, in all directions, so that there are about ten thousand imperial inns or lambs in the whole empire; and the number of horses appointed in these, for the service of messengers, exceeds two hundred thousand[2]; by which means, intelligence is forwarded to the court without delay, from all parts of the empire. If any person should wonder how so many beasts and men can be procured and provided for, let him consider that the Mahometans and pagans have many women, and great numbers, of children, some having even so many as thirty sons, all able to follow them armed into the field. As for victuals, they sow rice, panik, and millet, which yield an hundred after one, and they allow no land that is fit to carry crops to remain uncultivated. As wheat does not thrive in this country it is little sown, and they use no bread, but feed upon the formerly mentioned grains, boiled in milk, or made into broth along with flesh. Their horses continually increase, insomuch, that every Tartar soldier carries six, eight, or more horses into the field for his own use, which he rides upon in their turns. All cities that are adjoining to rivers or lakes, are ordered to have ferry-boats in constant readiness for the posts; and those which are on the borders of deserts, must supply horses and provisions for such as have to pass through these deserts; for which service, they are allowed a reasonable compensation from the state.

In cases of great conscience, the messenger has a gerfalcon badge, formerly mentioned, and is so equipped, that he will ride 200, or 250 miles in a day and night, being attended in dark nights by persons who run along with him on foot, carrying lights. On approaching a post-house, the messenger sounds a horn, that a fresh horse or horses, according to his company, may be brought out, and ready to mount immediately. These speedy messengers have then bellies, loins, and heads firmly swathed, and they always travel as fast as their horses can go; and such as are able to endure this excessive riding, are held in great estimation, as nothing is more admired among the Tartars than good horsemanship.

Between the lambs, or large post-houses, there are other habitations, at three or four miles distance from each other, where foot-posts are established, every one of whom has his girdle hung round with shrill sounding bells. These are always in readiness; and when dispatched with the khans letters, they convey them with great speed to the next foot-post station, where they hear the sound of the bells from a distance, and some one is always in readiness to take the letters, and to run on to the next station: Thus, by constant change of swift runners, the letters are conveyed with great dispatch to their destinations. By this means, the khan often receives letters or new fruits in two days, from the distance often ordinary days journey: As for instance, fruits growing at Cambalu in the morning, are conveyed to Xandu by the night of the next day. All the people employed in the posts, besides being exempted from all tribute, have an ample recompense for their labour from the gatherer of the khans rents. There are inspectors employed, who examine the state and conduct of these posts every month, and are empowered to punish those who are guilty of faults.

The khan sends every year to the different provinces of his empire, to inquire whether any injuries have been sustained to the crops by tempests, locusts, worms, or any other calamity; and when any province or district has suffered damage, the tribute is remitted for that year, and he even sends corn for food and seed from the public granaries: For in years of great abundance, he purchases large quantities of grain, which is carefully preserved for three or four years, by officers appointed for the purpose; by which means, when a scarcity occurs in any province, the defect may be supplied from the granaries of the khan in another province. On these occasions, he orders his grain to be sold at a fourth part of the market price, and great care is taken to keep his granaries always well supplied. When any murrain attacks the cattle of one of the provinces, the deficiency is supplied from the tenths which he receives in the other provinces. If any beast or sheep happens to be killed by lightning in a flock or herd, he draws no tribute from that flock, however great, for three years, under an idea that God is angry with the owner of the herd.

That travellers may discern, and be able to discover the road in uninhabited places, trees are planted at convenient distances, along all the principal roads; and in the sandy and desert places, where trees will not grow, stones and pillars are erected to direct the passengers, and officers are appointed to see that all these things are performed. According to the opinion of the astrologers, the planting of trees conduces to lengthen the age of man, and therefore, the khan is the more induced to encourage their propagation by his order and example.

In the province of Cathay, the people make excellent drink of rice and certain spices, which even excels wine in flavour; and those who drink too much of it become sooner drunk than with wine[3]. Through this whole province, certain black stones are dug from the mountains, which burn like wood, and preserve fire a long time, and if kindled in the evening, will keep on fire all night[4]; and many people use these stones in preference to wood, because, though the country abounds in trees, there is a great demand for wood for other purposes.

The great khan is particularly attentive to the care of the poor in the city of Cambalu. When he hears of any honourable family that, has fallen to decay through misfortune, or of any who cannot work, and have no subsistence, he gives orders for issuing a whole years subsistence, together with garments, both for winter and summer, to the heads of those distressed families. There is an appropriate office or tribunal for this imperial bounty, to which those who have received the warrants or orders of the khan apply for relief. The khan receives the tenths of all wool, silk, and hemp, which he causes to be manufactured into stuffs of all kinds, in houses set apart for this purpose; and as all artificers of every description are bound to work for him one day in every week, he has immense quantities of every kind of useful commodity in his storehouses. By these means, likewise, there are similar imperial manufactures in every city of the empire, in which clothing is made from his tithe wool for his innumerable soldiers. According to their ancient customs, the Tartars gave no alms, and were in use to upbraid those who were in poverty, as hated of God. But the priests of the idolaters, especially those who have been formerly mentioned under the name of Bachsi, have convinced the khan that charity is a good work, and an acceptable service to God; so that in his court food and raiment are never denied to those who ask, and there is no day in which there is less than the value of 20,000 crowns distributed in acts of charily, particularly in rice, millet, and panik; by which extensive benevolence the khan is esteemed as a god among his subjects.

There are in Cambalu about five thousand astrologers and diviners, Christians, Mahometans, and Kathayans, all of whom are provided yearly by the khan in food and raiment. These have an Astrolabe, on which all the signs of the planets are marked, together with the hours, and most minute subdivisions of the whole year. By this instrument, these astrologers, each religion apart, observe the course of the year, according to every moon, noting the prognostications of the weather, yet always referring to God, to do as they predict or otherwise, according to his pleasure. They write down upon square tablets, called Tacuini, all those things which are to fall out during the year, which they sell to any who will purchase; and those who are most fortunate in their predictions are held in the highest honour. If any one intends to commence an important labour, or to undertake a distant journey, and is anxious to be certified of the event, he has recourse to the astrologers to read, as they pretend, his destiny in the heavens, for this purpose, being instructed in the precise date of birth of the person consulting them, they calculate the present aspect of the constellation which ruled at his birth, and foretel that good or evil will flow from his intentions. The Tartars compute time by cycles of twelve lunar years; calling the first of each series the year of the lion; the second of the ox; the third of the dragon; the fourth of the dog; and so on through the whole twelve, and when these are gone through, they begin the series anew. Thus, if a man is asked when he was born, he answers that it was on such a division of such an hour, day, and moon, in the year of the lion, ox, or so forth. All this their fathers set down exactly in a book.

It has been already said that the Tartars are idolaters. Each man of any consequence has a table aloft in the wall of one of his chambers, on which a name is written, to signify the great God of Heaven, whom he adores once each day, with a censer of burning incense; and lifting up his hands, and thrice gnashing his teeth, he prays to God to grant him health and understanding; this being the only petition addressed to the Almighty, of whom they pretend not to make any similitude. But they have a statue or image on the ground, called Natigai, the god of earthly things, and images of his wife and children. This is likewise worshipped with incense, gnashing of teeth, and lifting up the hands; and from this, they beg for favourable weather, productive crops, increase of children, and all manner of worldly prosperity. They believe the soul to be immortal, and that when a man dies, his soul enters into another body, better or worse, according to the merits or demerits of his former life: As that a poor man becomes a gentleman, then a prince or lord, and so higher, till at length the soul is absorbed in God. Or if he have deserved ill, it descends to animate the body of a lower and poorer man, after that the body of a dog, always descending to the lowest rank of baseness. In their manners, the language of the Tartars is comely; they salute one another with grace and cheerfulness, conducting themselves honestly, and they feed in a cleanly manner. They bear great reverence to their parents, and if any one be undutiful or regardless of their necessities, they are liable to the jurisdiction of a public tribunal, especially assigned for the punishment of ungrateful or disobedient children. Persons condemned to imprisonment for crimes, are discharged after three years confinement, when they are marked on the cheek, that they may be known as malefactors.

All barons or others, who approach within half a mile of the residence of the great khan, must be still and quiet, no noise or loud speech being permitted in his presence or neighbourhood. Every one who enters the hall of presence, must pull off his boots, lest he soil the carpets, and puts on furred buskins of white leather, giving his other boots to the charge of servants till he quits the hall; and every one carries a small covered vessel to spit in; as no one dare spit in the halls of the palace.