Travelers from history and their famous sea voyages

titleThe Itinerary of Lieutenant-Colonel Gordon (_Sirikol, the Pámírs and
/titlecategory1/categoryWakhn_, ch
The Itinerary of Lieutenant-Colonel Gordon (_Sirikol, the Pmrs and
Wakhn_, ch. vi. of _Forsyths Mission to Yarkund in_ 1873) runs thus:
Left Kshgar (21st March), Yangi-Hissar, Kaskas?Pass, descent to Chihil
Gumbaz (forty Domes), where the road branches off to Yrkand (110 miles),
Torut Pass, Tangi-Tr (defile), to the foot of a great elevated slope
leading to the Chichiklik Pass, plain, and lake (14,700 feet), below the
Ymbulk and Kok-Moinok Passes, which are used later in the season on the
road between Yangi-Hissr and Sirikol, to avoid the Tangi-Tr and Shindi
defiles. As the season advances, these passes become free from snow, while
the defiles are rendered dangerous and difficult by the rush of the
melting snow torrents. From the Chichiklik plain we proceeded down the
Shindi ravine, over an extremely bad stony road, to the Sirikol River, up
the banks of which we travelled to Tshkurgn, reaching it on the tenth
day from Yangi-Hissar. The total distance is 125 miles. Then Tshkurgn
(ancient name _Vrshdi_): the open part of the Sirikol Valley extends
from about 8 miles below Tshkurgn to apparently a very considerable
distance towards the Kunjt mountain range; left Tshkurgn for Wkhan
(2nd April, 1873); leave Sirikol Valley, enter the Shindn defile, reach
the ktsh Valley, follow the ktsh stream (called ks?by the Kirghiz)
through the Little Pamir to the Ghzkul (Little Pamir) Lake or Barkat
Yssn, from which it takes its rise, four days from Tshkurgn. Little
Pamir is bounded on the south by the continuation of the Neza Tsh range,
which separates it from the Tghdngbsh Pmir, west of the lake, Langar,
Sarhadd, 30 miles from Langar, and seven days from Sirikol, and Kila Panj,
twelve days from Sirikl.–H. C.]
br

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title/titlecategory1/categorybr

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titleHiuen Tsang says of the inhabitants: The men are of a soft and
/titlecategory1/categorypusillanimous character, _naturally inclined to craft and trickery_
Hiuen Tsang says of the inhabitants: The men are of a soft and
pusillanimous character, _naturally inclined to craft and trickery_. They
are fond of study, but pursue it with no ardour. _The science of magical
formulae is become a regular professional business with them_. They
generally wear clothes of white cotton, and rarely use any other stuff.
Their spoken language, in spite of some differences, has a strong
resemblance to that of India.
br

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titleThe _Chue keng lu_, translated by Bretschneider, 25, contains long
/titlecategory1/categoryarticles devoted to the description of the palace of the Mongols and the
adjacent palace grounds
The _Chue keng lu_, translated by Bretschneider, 25, contains long
articles devoted to the description of the palace of the Mongols and the
adjacent palace grounds. They are too long to be reproduced here.–H. C.]
br

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title[According to their oral tradition, the Jews came to China from _Si Yih_
/titlecategory1/category(Western Regions), probably Persia, by Khorasan and Samarkand, during the
first century of our era, in the reign of the Emperor Ming-ti (A
[According to their oral tradition, the Jews came to China from _Si Yih_
(Western Regions), probably Persia, by Khorasan and Samarkand, during the
first century of our era, in the reign of the Emperor Ming-ti (A.D. 58-75)
of the Han Dynasty. They were at times confounded with the followers of
religions of India, _Tien Chu kiao_, and very often with the Mohammedans
_Hwui-Hwui_ or _Hwui-tzu_; the common name of their religion was _Tiao kin
kiao_, Extract Sinew Religion. However, three lapidary inscriptions,
kept at Ka?fung, give different dates for the arrival of the Jews in
China: one dated 1489 (2nd year Hung Che, Ming Dynasty) says that seventy
Jewish families arrived at Pien liang (Ka?fung) at the time of the Sung
(A. D. 960-1278); one dated 1512 (7th year Chng Th) says that the Jewish
religion was introduced into China under the Han Dynasty (B.C. 206-A.D.
221), and the last one dated 1663 (2nd year Kang-hi) says that this
religion was first preached in China under the Chau Dynasty (B.C.
1122-255); this will not bear discussion.
br

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title[Illustration: Hexaglot Inscription on the West side of the Kiu Yong Kwan]
/titlecategory1/categorybr

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title[12] Mr
/titlecategory1/category[12] Mr. Wylie is inclined to distrust the accuracy of this remark, as the
only city nearly on the 36th parallel is Ping-yang fu.
br

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title[1] Since published in _J
/titlecategory1/category[1] Since published in _J. K. G. S._ vol. xlii.
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title(_Maundevile_, p
/titlecategory1/category(_Maundevile_, p. 68; _Schiltberger_, p. 113; Anselm. in _Canisii
Thesaurus_, IV. 781; _Pereg. Quat._ p. 81; _Niceph. Callist._ VIII. 30;
_Thtre Franais au Moyen Age_, pp. 97, 173; _Cathay_, p. 48; _Clavijo_,
p. 90; _Orient und Occident_, Gttingen, 1867, vol. i.; _Fabricii Vet.
Test. Pseud._, etc., I. 1133; _Dante, Purgat._ xxxii. 35.)
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titleNOTE 4
/titlecategory1/categoryNOTE 4.–Several of the customs of Tangut mentioned in this chapter are
essentially Chinese, and are perhaps introduced here because it was on
entering Tangut that the traveller first came in contact with Chinese
peculiarities. This is true of the manner of forming coffins, and keeping
them with the body in the house, serving food before the coffin whilst it
is so kept, the burning of paper and papier-mach?figures of slaves,
horses, etc., at the tomb. Chinese settlers were very numerous at Shachau
and the neighbouring Kwachau, even in the 10th century. (_Ritter_, II.
213.) [Keeping a body unburied for a considerable time is called _khng
koan_, to conceal or store away a coffin, or _thng koan_, to detain a
coffin. It is, of course, a matter of necessity in such cases to have the
cracks and fissures, and especially the seam where the case and the lid
join, hermetically caulked. This is done by means of a mixture of chunam
and oil. The seams, sometimes even the whole coffin, are pasted over with
linen, and finally everything is varnished black, or, in case of a
mandarin of rank, red. In process of time, the varnishing is repeated as
many times as the family think desirable or necessary. And in order to
protect the coffin still better against dust and moisture, it is generally
covered with sheets of oiled paper, over which comes a white pall. (_De
Groot_, I. 106.)–H. C.] Even as regards the South of China many of the
circumstances mentioned here are strictly applicable, as may be seen in
_Doolittles Social Life of the Chinese_. (See, for example, p. 135; also
_Astley_, IV. 93-95, or Marsdens quotations from _Duhalde_.) The custom
of burning the dead has been for several centuries disused in China, but
we shall see hereafter that Polo represents it as general in his time. On
the custom of burning gilt paper in the form of gold coin, as well as of
paper clothing, paper houses, furniture, slaves, etc., see also
_Medhurst_, p. 213, and _Kidd_, 177-178. No one who has read Pre Huc will
forget his ludicrous account of the Lamas charitable distribution of
paper horses for the good of disabled travellers. The manufacture of mock
money is a large business in Chinese cities. In Fuchau there are more than
thirty large establishments where it is kept for sale. (_Doolittle_, 541.)
[The Chinese believe that sheets of paper, partly tinned over on one side,
are, according to the prevailing conviction, turned by the process of
fire into real silver currency available in the world of darkness, and
sent there through the smoke to the soul; they are called _gn-tso_,
silver paper. Most families prefer to previously fold every sheet in the
shape of a hollow ingot, a silver ingot, _gn-kh_ as they call it. This
requires a great amount of labour and time, but increases the value of the
treasure immensely. (_De Groot_, I. 25.) Presenting paper money when
paying a visit of condolence is a custom firmly established, and
accordingly complied with by everybody with great strictness…. The paper
is designed for the equipment of the coffin, and, accordingly, always
denoted by the term _koan-tha?tso_, coffin paper. But as the
receptacle of the dead is, of course, not spacious enough to hold the
whole mass offered by so many friends, it is regularly burned by lots by
the side of the corpse, the ashes being carefully collected to be
afterwards wrapped in paper and placed in the coffin, or at the side of
the coffin, in the tomb. (_De Groot_, I. 31-32.)–H. C.] There can be
little doubt that these latter customs are symbols of the ancient
sacrifices of human beings and valuable property on such occasions; so
Manetho states that the Egyptians in days of yore used human sacrifices,
but a certain King Amosis abolished them and substituted images of wax.
Even when the present Manchu Dynasty first occupied the throne of China,
they still retained the practice of human sacrifice. At the death of
Kanghis mother, however, in 1718, when four young girls offered
themselves for sacrifice on the tomb of their mistress, the emperor would
not allow it, and prohibited for the future the sacrifice of life or the
destruction of valuables on such occasions. (_Deguignes, Voy._ I. 304.)
br

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