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MAY, 1885.]
vessels were of copper, but they also had porcelain as in China. Their money was of gold but had no holes in it (i.e. was not like the Chinese cash), and had Muhammadan letters on each side. The people were very strong, and carried heavy burdens on their backs without any crossbeam. They had men well versed in books, and exclusively devoted to writing, who were called Dashima, i.e. Dánishmand (Persian for a learned person), doubtless denoting the mullahs. In winter they fasted for a whole month (i.e. during Ramazan), during which the Superior (Ch'ang) killed a sheep for the meal and all sat round crosslegged and ate the whole night."" They had high buildings (i.e. minarets), with galleries with rafters standing out about 10 feet at the top, on which a pavilion was planted, hung round with tassels. Every morning and evening the Superior went up and bowed to the west (i.e. to Makkâ). He sang in a loud tone there (i.e. repeated the azán), and the people gathered below to pray. Whoever neglected these duties was executed. The Superior was dressed like the rest, except that he had a turban of white muslin. In the middle of August 1222 the sage sent A-li-sien to Chinghiz to inquire when he would be ready to be instructed in the doctrine of Tao, and the following month, having heard from Chinghiz, they set out for his camp.
He was accompanied for some distance by the Taishi. They went by way of Koshi, i.e. Kesh, and were escorted by 1,000 men on foot and 300 horsemen, and afterwards, instead of traversing the Derbend defile passed round it. The Chinese travellers were struck by the deposits of red salt on the hills in this district, as at home salt was only found in the plains. They were also surprised to find the Muhammadans drinking water even in winter, the Chinese only drinking tea. After crossing the Oxus in a boat, they went past a mountain fortress called T'uan-ba-la" where they met Chen-kun, physician to the third prince, i.e. Ogotai. They went up the river in a boat past Banli, i.e. Balkh, whose inhabitants had rebelled shortly before and had fled. The travellers heard the barking of dogs inside." Chen-hai, who had stayed behind when Ch’ang-Ch’un went to the camp before, now went to
CHINGHIZ KHAN AND HIS ANCESTORS.
36 Dr. Bretschneider remarks that this is still true. The Persians. like all true Musalmans, in Ramazan, eat and smoke only after sunset when the stars are visible. ibid. p. 45, note 133.
149
meet him and asked him if he would be presented at once or rest. He begged to be presented at once. We are told that the professors of Tao, when presented to the Emperor, were not required to fall down upon their knees or bow their heads to the ground like others, but on entering the Imperial tent merely made a bow and put their hands together." Chinghiz proferred the sage some kumiz, which he refused to take. He also wished him to dine every day with him, but he replied that he preferred seclusion, he was only a wild man of the mountains, who cultivated the true doctrine of Tao, and therefore liked seclusion, so he was allowed to live as he liked. In the beginning of October 1222, Chinghiz set out on his return journey north, and was accompanied by Ch'angCh'un, to whom he sent presents of grapewine, water-melons, &c. A few days later they crossed the Oxus on a floating bridge and shortly after, at the instance of Ch'ang-Ch'un, a tent was prepared where he might explain the doctrine of Tao to the Emperor. Chen-hai and Chung-lu were present, and the taishi or councillor A-tai acted as interpreter. We are told Chinghiz was much edified with the discourse, had the conversation renewed, and ordered the doctrine to be written down both in Chinese and Mongol. When they reached Samarkand, Ch'ang-Ch'un had another audience with Chinghiz, who asked him it the bystanders should withdraw. He said they might remain. He always referred to himself as the wild man of the mountains, and went on to say he had for many years devoted himself to the study of Tao, and liked to be in solitude. He could not pursue his contemplations amidst the uproar of the camp, and asked permission to be allowed to travel alone, either in front or behind the camp, which was allowed him. At Samarkand he distributed the remains of his provisions among the hungry people, who were very numerous. He left that city in the beginning of January 1223. The weather was very severe and many of their bullocks and horses died on the way. Having crossed the Sihun they reached Chinghiz Khân's camp, who was also on his way home. He was told that the night before the bridge over the river had been broken and swept away. Heagain had a
30 ibid. p. 147.
Probably Tun in Kubistan. ibid. pp. 46 and 7.
