Travelers from history and their famous sea voyages

NOTE 3.–The Chinghizide Princes were eminently liberal–or indifferent–
in religion; and even after they became Mahomedan, which, however, the
Eastern branch never did, they were rarely and only by brief fits
persecutors. Hence there was scarcely one of the non-Mahomedan Khans of
whose conversion to Christianity there were not stories spread. The first
rumours of Chinghiz in the West were as of a Christian conqueror; tales
may be found of the Christianity of Chagatai, Hulaku, Abaka, Arghun,
Baidu, Ghazan, Sartak, Kuyuk, Mangu, Kublai, and one or two of the
latter”s successors in China, all probably false, with one or two doubtful
exceptions.

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[John Ranking (_Hist. Res. on the Wars and Sports of the Mongols and
Romans_) in a note regarding this battle writes (p. 60): ‘It appears that
it is an old custom in Persia, to use four elephants a-breast.’ The Senate
decreed Gordian III. to represent him triumphing after the Persian mode,
with chariots drawn with four elephants. _Augustan Hist._ vol. ii. p. 65.
See plate, p. 52.–H. C.]

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Magi in St
Several of the fancies that legend has attached to the brief story of the
Magi in St. Matthew, such as the royal dignity of the persons; their
location, now in Arabia, now (as here) at Saba in Persia, and again (as in
Hayton and the Catalan Map) in Tarsia or Eastern Turkestan; the notion
that one of them was a Negro, and so on, probably grew out of the
arbitrary application of passages in the Old Testament, such as: ‘_Venient
legati ex Aegypto_: AETHIOPIA _praevenit manus ejus Deo_’ (Ps. lxviii.
31). This produced the Negro who usually is painted as one of the Three.
‘_Reges_ THARSIS _et Insulae munera offerent: Reges_ ARABUM _et_ SABA
_dona adducent_’ (lxxii. 10). This made the Three into Kings, and fixed
them in Tarsia, Arabia, and Sava. ‘_Mundatio Camelorum operiet te,
dromedarii Madian et_ EPHA: _omnes de_ SABA _venient aurum et thus
deferentes et laudem Domino annunciantes_’ (Is. lx. 6). Here were Ava and
Sava coupled, as well as the gold and frankincense.

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becalmed within sight of Ferro
The wind fell lighter and lighter, and on Friday the little fleet lay
becalmed within sight of Ferro. But on Saturday evening north-east airs
sprang up again, and they were able to make nine leagues of westing. On
Sunday they had lost sight of land; and at thus finding their ships three
lonely specks in the waste of ocean the crew lost heart and began to
lament. There was something like a panic, many of the sailors bursting
into tears and imploring Columbus to take them home again. To us it may
seem a rather childish exhibition; but it must be remembered that these
sailors were unwillingly embarked upon a voyage which they believed would
only lead to death and disaster. The bravest of us to-day, if he found
himself press-ganged on board a balloon and embarked upon a journey, the
object of which was to land upon Mars or the moon, might find it
difficult to preserve his composure on losing sight of the earth; and the
parallel is not too extreme to indicate the light in which their present
enterprise must have appeared to many of the Admiral”s crew.

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[Illustration: Ancient Chinese War Vessel.]

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(_Cathay_, 225, 341, 497; _Ch. Rep._ XX. 436; _Dr. Martin_, in _J. N.
China Br. R. A. S._ 1866, pp. 32-33.)

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And the Rev. Mr. Jaeschke writes to me from Lahaul, in British Tibet: ‘Our
Lama (from Central Tibet) tells us that the owner of a house and the
members of his family when they die are carried through the house-door;
but if another person dies in the house his body is removed by some other
aperture, such as a window, or the smokehole in the roof, or a hole in the
wall dug expressly for the purpose. Or a wooden frame is made, fitting
into the doorway, and the body is then carried through; it being
considered that by this contrivance the evil consequences are escaped that
might ensue, were it carried through the ordinary, and, so to say,
_undisguised_ house-door! Here, in Lahaul and the neighbouring countries,
we have not heard of such a custom.’

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extends a fine Lake, containing foison of fish of different kinds which
the Emperor hath caused to be put in there, so that whenever he desires
any he can have them at his pleasure
From that corner of the enclosure which is towards the north-west there
extends a fine Lake, containing foison of fish of different kinds which
the Emperor hath caused to be put in there, so that whenever he desires
any he can have them at his pleasure. A river enters this lake and issues
from it, but there is a grating of iron or brass put up so that the fish
cannot escape in that way.[NOTE 11]

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version of Mr
The word Senshing-ud (the Mongol plural) is represented in the Chinese
version of Mr. Wylie”s inscription by _Sn-sang_, a conventional title
applied to literary men, and this perhaps is sufficient to determine the
Chinese word which _Sensin_ represents. I should otherwise have supposed
it to be the _Shin-sian_ alluded to by Baldelli, and mentioned in the
quotations which follow; and indeed it seems highly probable that two
terms so much alike should have been confounded by foreigners. Semedo says
of the Taoss? ‘They pretend that by means of certain exercises and
meditations one shall regain his youth, and others shall attain to be
_Shien-sien_, i.e. “Terrestrial Beati,” in whose state every desire is
gratified, whilst they have the power to transport themselves from one
place to another, however distant, with speed and facility.’ Schott, on
the same subject, says: ‘By _Sian_ or _Shin-sian_ are understood in the
old Chinese conception, and particularly in that of the Tao-Kiao [or
Taoss] sect, persons who withdraw to the hills to lead the life of
anchorites, and who have attained, either through their ascetic
observances or by the power of charms and elixirs, to the possession of
miraculous gifts and of terrestrial immortality.’ And M. Pauthier himself,
in his translation of the Journey of Khieu, an eminent doctor of this
sect, to the camp of the Great Chinghiz in Turkestan, has related how
Chinghiz bestowed upon this personage ‘a seal with a tiger”s head and a
diploma’ (surely a lion”s head, _P”aizah_ and _Yarligh_; see infra, Bk.
II. ch. vii. note 2), ‘wherein he was styled _Shin Sien_ or Divine
Anchorite.’ _Sian-jin_ again is the word used by Hiuen Tsang as the
equivalent to the name of the Indian _Rishis_, who attain to supernatural
powers.

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visits the country of Prester John, and gives to its chief city the name
of _Tozan_, in which perhaps we may trace _Tathung_
Friar Odoric, travelling from Peking towards Shensi, about 1326-1327, also
visits the country of Prester John, and gives to its chief city the name
of _Tozan_, in which perhaps we may trace _Tathung_. He speaks as if the
family still existed in authority.

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