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THE INDIAN ANTIQUARY.
[NOVEMBER, 1883.
"Siquidem eorum multi hermaphrodite sunt. Adeo foedi sunt, ut, quando aliquid ex magica eorum arte facere volunt quemcunque qui iis obviam fit, vi cogunt ut eos polluat." Abu'l-faraj continues, and says that "Chinghiz Khân, having heard that the Chinese possessed idols and sacrificing priests, sent envoys to summon some of these, promising to receive them honourably. When they arrived he ordered them to have a discussion with the Kams. When the priests had spoken and read out of their book called Num, the Kams were discomfited, for they were of small understanding, and thenceforward the reputation of the sacrificing priests (ie, of the more enlightened Buddhists of China) among the Mongols increased. They were ordered to make some images and statues such as they made at home, and also to offer sacrifices and offerings as they were accustomed. Although they greatly honoured the priests, the Mongols did not despise the Kams. Both of them were tolerated; one did not abuse the other," says our author, "as is the custom among people who have sacred writings and prophets, among whom it is customary for each person to indulge in insults, to abuse his neighbour and call him an infidel." He also tells us how "in the book Num, just mentioned, besides profane sentences similar to those recorded by Saint Gregory, were laws of great excellence, ex. gr. violence and wrong-doing were forbidden, evil was not to be returned for evil but good. The smallest animal was not to be killed by man, not even bees and flies. Like Plato, they believed in the transmigration of souls, and that the spirits of good and upright men migrated after death into the bodies of kings and grandees, while those of evil-doers passed into the bodies of criminals, who duly suffered torture and were killed. The latter also passed into the bodies of animals. When some one took flesh for the priests to eat, they inquired if the animal had been killed purposely for them or had been bought in the market place; if the former, they would not eat it." This is surely a very fair and generous notice of Baddhism for an ecclesiastic of the 13th century to have recorded. In addition to the influence exercised by the Chinese upon the religious opinions of the higher Mongols, they had a very potent in
may receive a continuous peace, and intend to cease as soon as people's hearts are well disposed towards me. With this end in view, I parade a martial greatness and live amidst chariots and warriors. Again, I fancy I see your closed chariot moving from Pin-li-ya and that you direct your way on a stork towards India. Da-mul came to the East in order to impress the spirit of learning with the truth of tradition. Lao-tsi travelled to the West in order to enlighten the barbarians and to raise them to a state of grace. Although the deserts are wide it is not too far for me to see your table and your staff, for this reason I reply that you may know my sentiments. I hope you will be happy and well during your journey. I will not enlarge."
The result of this correspondence was that Ch'ang Ch'un paid Chinghiz Khan a visit, which we shall describe later on. These letters will suffice to show the impression which must have been created upon Chinghiz Khân's mind by the mystical faith which has survived so much persecution and ridicule in China, namely, Taouism.
We will now shortly consider his connection with Buddhism. This he was first brought more immediately into contact with in consequence of the Uighurs, who were so intimately connected with his people, having been Baddhists. Their Buddhism was of very old date, and was doubtless the same as that professed by the Red or Unreformed Buddhists of Tibet, who have been so put in the shade by the Yellow or Reformed Buddhists, followers of the Dalai Lama. These Red Buddhists were much contaminated with necromancy and apparently also with immoral practices. Abu'l-faraj has preserved a curious notice which has apparently not been quoted, in reference to Chinghiz Khân's intercourse with them, and with the more respectable Chinese Buddhists. He tells us that when the Mongols conquered the Uighurian Turks, they found among them certain necromancers called Kams. We have heard from many,' he says, 'who reported that they (the Kams) had heard the voices of demons speaking with them through the light-holes in the tent; but these manifestations, they declared, only took place when they allowed themselves to be polluted by other men.'
16 Bar Hebræus, Chron. Syr. pp. 451 and 452.
