The Travels of Marco Polo — Volume 1 · Chapter 104Chapter LXI. (4)
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[At the quarterly fair (yueh kai) of Ta-li (Yun-Nan), Mr. E. C. Baber (Travels, 158–159) says: “A Fakir with a praying machine, which he twirled for the salvation of the pious at the price of a few cash, was at once recognised by us; he was our old acquaintance, the Bakhsi, whose portrait is given in Colonel Yule’s Marco Polo.”—H. C.]
(Hodgson, in J. R. A. S. XVIII. 396 seqq.; Ann. de la Prop. de la Foi, XXXVI. 301–302, 424–427; E. Schlagintweit, Ueber die Bon-pa Sekte in Tibet, in the Sitzensberichte of the Munich Acad. for 1866, Heft I. pp. 1–12; Koeppen, II. 260; Ladak, p. 358; J. As. sér. II. tom. i. 411–412; Rémusat. Nouv. Mél. Asiat. I. 112; Astley, IV. 205; Doolittle, 191.)
Note 18.—Pauthier’s text has blons, no doubt an error for blous. In the G. Text it is bloies. Pauthier interprets the latter term as “blond ardent,” whilst the glossary to the G. Text explains it as both blue and white. Raynouard’s Romance Dict. explains Bloi as “Blond.” Ramusio has biave, and I have no doubt that blue is the meaning. The same word (bloie) is used in the G. Text, where Polo speaks of the bright colours of the Palace tiles at Cambaluc, and where Pauthier’s text has “vermeil et jaune et vert et blou,” and again (infra, Bk. II. ch. xix.), where the two corps of huntsmen are said to be clad respectively in vermeil and in bloie. Here, again, Pauthier’s text has bleu. The Crusca in the description of the Sensin omits the colours altogether; in the two other passages referred to it has bioda, biodo.
[“The Tao-sze, says Marco Polo, wear dresses of black and blue linen; i.e. they wear dresses made of tatters of black and blue linen, as can be seen also at the present day.” (Palladius, 30.)—H. C.]
Note 19.—[“The idols of the Tao-sze, according to Marco Polo’s statement, have female names; in fact, there are in the pantheon of Taoism a great many female divinities, still enjoying popular veneration in China; such are Tow Mu (the ‘Ursa major,’ constellation), Pi-hia-yuen Kiun (the celestial queen), female divinities for lying-in women, for children, for diseases of the eyes; and others, which are to be seen everywhere. The Tao-sze have, besides these, a good number of male divinities, bearing the title of Kiun in common with female divinities; both these circumstances might have led Marco Polo to make the above statement.” (Palladius, p. 30.)—H. C.]
[1] This distance is taken from a tracing of the map prepared for Dr. Bushell’s paper quoted below. But there is a serious discrepancy between this tracing and the observed position of Dolon-nor, which determines that of Shang-tu, as stated to me in a letter from Dr. Bushell. [See Note 1.]
[2] These particulars were obtained by Dr. Bushell through the Archimandrite Palladius, from the MS. account of a Chinese traveller who visited Shangtu about two hundred years ago, when probably the whole inscription was above ground. The inscription is also mentioned in the Imp. Geography of the present Dynasty, quoted by Klaproth. This work gives the interior wall 5 li to the side, instead of 2 li, and the outer wall 10 li, instead of 4 li. By Dr. Bushell’s kindness, I give a reduction of his sketch plan (see Itinerary Map, No. IV. at end of this volume), and also a plate of the heading of the inscription. The translation of this is: “Monument conferred by the Emperor of the August Yuen (Dynasty) in memory of His High Eminence Yun Hien (styled) Chang-Lao (canonised as) Shou-Kung (Prince of Longevity).” [See Missions de Chine et du Congo, No. 28, Mars, 1891, Bruxelles.]
[3] Ramusio’s version runs thus: “The palace presents one side to the centre of the city and the other to the city wall. And from either extremity of the palace where it touches the city wall, there runs another wall, which fetches a compass and encloses a good 16 miles of plain, and so that no one can enter this enclosure except by passing through the palace.”
[4] This narrative, translated from Chinese into Russian by Father Palladius, and from the Russian into English by Mr. Eugene Schuyler, Secretary of the U.S. Legation at St. Petersburg, was obligingly sent to me by the latter gentleman, and appeared in the Geographical Magazine for January, 1875, p. 7.
[6] In the first edition I had supposed a derivation of the Persian words Jádú and Jádúgari, used commonly in India for conjuring, from the Tartar use of Yadah. And Pallas says the Kirghiz call their witches Jádugar. (Voy. II. 298.) But I am assured by Sir H. Rawlinson that this etymology is more than doubtful, and that at any rate the Persian (Jádú) is probably older than the Turkish term. I see that M. Pavet de Courteille derives Yadah from a Mongol word signifying “change of weather,” etc.
[7] [See W. Foerster’s ed., Halle, 1887, p. 15, 386.—H. C.]
[8] A young Afghan related in the presence of Arthur Conolly at Herat that on a certain occasion when provisions ran short the Russian General gave orders that 50,000 men should be killed and served out as rations! (I. 346.)
[9] Ar. Táfir, a sordid, squalid fellow.
[10] [Cf. Paulin Paris’s ed., 1848, II. p. 5.—H. C.]
[11] Shen, or coupled with jin “people,” Shenjin, in this sense affords another possible origin of the word Sensin; but it may in fact be at bottom, as regards the first syllable, the same with the etymology we have preferred.
[12] I do not find this allusion in Mr. Beal’s new version of Fahian. [See Rémusat’s éd. p. 227; Klaproth says (Ibid. p. 230) that the Tao-szu are called in Tibetan Bonbò and Youngdhroungpa.—H. C.]
[13] Apparently they had at their command the whole encyclopædia of modern “Spiritualists.” Duhalde mentions among their sorceries the art of producing by their invocations the figures of Lao-tseu and their divinities in the air, and of making a pencil to write answers to questions without anybody touching it.
[14] It is possible that this may point to some report of the mystic impurities of the Tantrists. The Saktián, or Tantrists, according to the Dabistan, hold that the worship of a female divinity affords a greater recompense. (II. 155.)