HOW THE EMPEROR GOES ON A HUNTING EXPEDITION.
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Tt-i-safd, baked into cakes; it was probably the East India Company”s
Lapis Tt, also called Tutty
‘Teixeira”s Tt was an impure oxide of zinc, perhaps the above-mentioned
Tt-i-safd, baked into cakes; it was probably the East India Company”s
Lapis Tt, also called Tutty. The Company”s Tutenague and Tutenage,
occasionally confounded with Tutty, was the so-called “Chinese Copper,”
an alloy of copper, zinc, and iron, brought from China.’
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preceded the Mongols took to paper, in spite of their title, as kindly as
the native sovereigns
The _Kin_ or ‘Golden’ Dynasty of Northern Invaders who immediately
preceded the Mongols took to paper, in spite of their title, as kindly as
the native sovereigns. Their notes had a course of seven years, after
which new notes were issued to the holders, with a deduction of 15 per
cent.
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[Illustration: Observatory Instruments of the Jesuits.]
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to be observed by the _Sramanas_ or monks, by fasting, confession, and
listening to the reading of the law
The institutes of ancient Buddhism set apart the days of new and full moon
to be observed by the _Sramanas_ or monks, by fasting, confession, and
listening to the reading of the law. It became usual for the laity to take
part in the observance, and the number of days was increased to three and
then to four, whilst Hiuen Tsang himself speaks of ‘the six fasts of every
month,’ and a Chinese authority quoted by Julien gives the days as the
8th, 14th, 15th, 23rd, 29th, and 30th. Fabian says that in Ceylon
preaching took place on the 8th, 14th, and 15th days of the month. Four is
the number now most general amongst Buddhist nations, and the days may be
regarded as a kind of Buddhist Sabbath. In the southern countries and in
Nepal they occur at the moon”s changes. In Tibet and among the Mongol
Buddhists they are not at equal intervals, though I find the actual days
differently stated by different authorities. Pallas says the Mongols
observed the 13th, 14th, and 15th, the three days being brought together,
he thought, on account of the distance many Lamas had to travel to the
temple–just as in some Scotch country parishes they used to give two
sermons in one service for like reason! Koeppen, to whose work this note
is much indebted, says the Tibetan days are the 14th, 15th, 29th, 30th,
and adds as to the manner of observance: ‘On these days, by rule, among
the Lamas, nothing should be tasted but farinaceous food and tea; the very
devout refrain from all food from sunrise to sunset. The Temples are
decorated, and the altar tables set out with the holy symbols, with
tapers, and with dishes containing offerings in corn, meal, tea, butter,
etc., and especially with small pyramids of dough, or of rice or clay, and
accompanied by much burning of incense-sticks. The service performed by
the priests is more solemn, the music louder and more exciting, than
usual. The laity make their offerings, tell their beads, and repeat _Om
mani padma hom_,’ etc. In the _concordat_ that took place between the
Dalai-Lama and the Altun Khaghan, on the reconversion of the Mongols to
Buddhism in the 16th century, one of the articles was the entire
prohibition of hunting and the slaughter of animals on the monthly fast
days. The practice varies much, however, even in Tibet, with different
provinces and sects–a variation which the Ramusian text of Polo implies
in these words: ‘For five days, or _four days_, or _three_ in each month,
they shed no blood,’ etc.
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NOTE 6.–A letter of Warren Hastings, written shortly before his death,
and after reading Marsden”s Marco Polo, tells how a fish-breeder of
Banbury warned him against putting pike into his fish-pond, saying, ‘If
you should leave them where they are _till Shrove Tuesday_ they will be
sure to spawn, and then you will never get any other fish to breed in it.’
(_Romance of Travel_, I. 255.) Edward Webbe in his Travels (1590,
reprinted 1868) tells us that in the ‘Land of Siria there is a River
having great store of fish like unto Salmon-trouts, but no Jew can catch
them, though either Christian and Turk shall catch them in abundance with
great ease.’ The circumstance of fish being got only for a limited time in
spring is noticed with reference to Lake Van both by Tavernier and Mr.
Brant.
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[4] The Great Plain on the Lower Araxes and Cyrus. The word Moghn =
_Magi_: and Abulfeda quotes this as the etymology of the name.
(_Reinaud”s Abulf._ I. 300.)–Y. [_Cordier, Odoric_, 36.]
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[Illustration: Wild Ass of Mongolia.]
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‘Kuku-Khoto is the dept for the Mongolian trade with China. It contains
two hundred tea-shops, five theatres, fifteen temples, and six Mongol
monasteries. Among its sights are the Buddhist convent of Utassa, with its
five pinnacles and has-reliefs, the convent of Fing-sung-si, and a temple
containing a statue erected in honour of the Chinese general, Pai-jin-
jung, who avenged an insult offered to the Emperor of China.’ (_Proc. R.
G. S._ IX. 1887, p. 233.)–H. C.]
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As regards Chinghiz”s respect for the Christians there are other stories.
Abulfaragius has one about Chinghiz seeing in a dream a religious person
who promised him success. He told the dream to his wife, Aung Khan”s
daughter, who said the description answered to that of the bishop who used
to visit her father. Chinghiz then inquired for a bishop among the Uighr
Christians in his camp, and they indicated Mar Denha. Chinghiz
thenceforward was milder towards the Christians, and showed them many
distinctions (p. 285). Vincent of Beauvais also speaks of Rabbanta, a
Nestorian monk, who lived in the confidence of Chinghiz”s wife, daughter
of ‘the Christian King David or Prester John,’ and who used by divination
to make many revelations to the Tartars. We have already said that there
seems no ground for assigning a daughter of Aung Khan as wife to Chinghiz.
But there was a _niece_ of the former, named Abika, among the wives of
Chinghiz. And Rashiduddin _does_ relate a dream of the Kaan”s in relation
to her. But it was to the effect that he was divinely commanded to give
her away; and this he did next morning!
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