Next day Mangu-khan, hearing that we were passing, and having learned that the lady Cota was somewhat better, made us come in, and took the cross into his hand, asking several questions, which I did not understand, but I did not see that he worshipped it. The monk, by my suggestion, craved leave to carry the cross aloft on a lance, and Manga gave permission that it might be carried in any way we thought fit. Then paying our obeisance to the khan, we went to the lady Cota, whom we found strong and cheerful. She still drank the holy water, and we read the passion over her; but those miserable priests never taught her the articles of our holy faith, neither advised her to be baptized, nor did they find fault with any kind of sorcery. For I saw four swords half drawn out of their sheaths, one at the head of her bed, one at the foot, and one on either side of her door. I observed likewise one of our silver chalices, probably taken from some church in Hungary, which hung against the wall, full of ashes, on the top of which lay a black stone; but these priests not only do not teach them that such things are evil, but even practice similar things. We continued our visits for three days, by which time she was restored to perfect health. During these visits, she continued to rally me on my silence, and endeavoured to teach me their language.
I honoured the monk Sergius as my bishop, because he could speak the language, though he was totally uneducated; and I afterwards learnt, when I came to his own country on my return, that he was no priest, but merely an adventurous weaver. In many things he acted in a way that much displeased me, for he caused to be made for himself a folding chair such as bishops use, and gloves, and a cap of peacocks feathers, with a small gold cross; but I was well pleased with the cross. He had scabbed feet, which he endeavoured to palliate with ointments301; was very presumptuous in speech, was present at many of the vain and idolatrous rites of the Nestorians, and had many other vanities with which I was much displeased. Yet we joined his society for die honour of the cross, as he got a banner full of crosses on a cane as long as a lance, and we carried the cross aloft through among all the tents of the Tartars, singing Vexilla regis prodeant, &c. to the great regret of the Mahometans, who were envious of our favour.
I was informed of a certain Armenian who came, as he said, from Jerusalem along with the monk Sergius, carrying a silver cross of about four marks weight, adorned with precious stones, which he presented to Mangu-khan, who asked what was his petition. He represented himself to be the son of an Armenian priest, whose church had been destroyed by the Saracens, and craved his help for rebuilding that church. Being asked how much that might cost, he said two hundred jascots, or two thousand marks; and the khan ordered letters to be given him, ordering those who received the tribute of Persia and the Greater Armenia, to pay him that sum in silver302. The monk continued to carry this cross about with him wherever he went, and the Nestorian priests became envious of the profit which he derived from its use.
From the time of our arrival at the court of Mangu-khan, the leskar or camp made only two days journey towards the south; and it then began its progress northwards, in the direction of Caracarum. In the whole of my journey I was convinced of the truth of what I had been informed by Baldwin de Hainault at Constantinople, that the whole way eastwards was by a continual ascent, as all the rivers run from the east towards the west, sometimes deviating towards the north or south, more or less directly, but never running east, but this was farther confirmed to me by the priests who came from Kathay303. From the place where I found Mangukhan, it is twenty days journey south-east to Kathay, and ten days journey right east to Oman Kerule, the original country of the Moal and of Zingis304. In those parts there are no cities, but the country is inhabited by a people called Su-Moall, or Mongols of the waters, who live upon fish and hunting, and have neither flocks nor herds. Farther north, likewise, there is no city, but a poor people of herdsmen, who are called Kerkis. The Orangin are there also, who bind smooth bones under their feet, and thrust themselves with such velocity over the ice and snow, as to overtake beasts in the chase. There are many other poor nations in those parts, inhabiting as far to the north as the cold will permit, who join on the west with the country of Pascatir, or the Greater Hungary, of which I have made mention before305. In the north the mountains are perpetually covered with snow, and the bounds are unknown by reason of the extreme cold. All these nations are poor; yet they must all betake themselves to some employment, as Zingis established a law that none was to be free from service till so old as to be unable for work.
I was inquisitive about the monstrous men of whom Isidore and Solinus make mention; but no one had ever seen any such, and I therefore doubt whether it be true. Once a priest of Kathay sat by me, clothed in red, of whom I asked how that colour was procured. He told me that on certain high; craggy rocks in the east of Kathay there dwelt certain creatures like men, not above a cubit long, and all hairy, who leapt rather than walked, and dwelt in inaccessible caves. That those who go to hunt them carry strong drink, which they leave in holes of the rocks, and then hide themselves. These little creatures come out from their holes, and having tasted the drink, call out chin-chin, on which multitudes gather together, and drink till they are drunk, and fall asleep. Then the hunters come and bind them, after which they draw a few drops of blood from the veins of the neck of each of these creatures, and let them go free; and this blood is the most precious purple dye. He told me, likewise, that there is a province beyond Kathay, into which, if a man enters, he always continues of the same age at which he entered; but this I do not believe306.
Kathay is on the ocean, and I was told by the French goldsmith at Caracarum, that there is a people or nation called Tante and Manse, inhabiting certain islands, the sea around which is frozen in winter, so that the Tartars might invade them; but they sent messengers to the great khan, offering a tribute of 2000 tuemen or jascots yearly, to permit them to live in peace307. A tuemen, toman, or jascot, is a piece of money equal to ten marks.
The ordinary money of Kathay is of paper made like pasteboard, the breadth and length of a hand, on which lines are printed, like the seal of Mangu. They write with a pencil like that used by our painters, and in one figure they comprehend many letters, forming one word308. The people of Thibet write as we do, and their characters are very like our own. Those of Tangut write from right to left, like the Arabs, and multiply their lines ascending; while the Jugurs write in descending columns. The common money of the Rutenians or Russians, consists in spotted or grizzled furs.
When our Quinquagesima came, which is the Lent time of all the people of the east, the lady Cota fasted all that week, and came every day to our oratory, giving meat to the priests and other Christians, of whom a great company came daily to attend the service. But the porters of the court, seeing such multitudes come daily to our chapel, which was within the precincts of the court, sent one to tell the monk, that they would not allow such multitudes to come within their bounds; to this the monk made a sharp reply, and threatened to accuse them to the khan; but they prevented him, and lodged a complaint before Mangu, that the monk was too full of words, and gathered too great a multitude to hear him speak. On this he was called before the khan, who reproved him severely, saying, that as a holy man, he should employ himself in prayers to God, and not in speeches to men. But he was afterwards reconciled, by promising to go to the Pope, and to induce all the nations of the west to yield obedience to the khan. On his return to the oratory, the monk asked me if I thought he might gain admission to the Pope as the messenger of Mangu; and whether the Pope would supply him with horses to go to St James in Galicia; and whether your majesty would send your son to the court of Mangu. But I counselled him, to beware of making false promises to Mangu, and that God needed not the service of lies or deceitful speaking. About this time a dispute arose between the monk and one of the Nestorian priests, more learned than the rest, as the monk asserted that man was created before paradise, which the other denied; on reference to me, I said that paradise was created on the second day, when the other trees were made, whereas man was made on the sixth. Then the monk said, that the devil brought clay on die first day, from all the corners of the earth, of which he made the body of man, which God inspired with a soul. On this I sharply reproved him for his heretical ignorance, and he scorned me for my ignorance of the language: I departed, therefore, from him to our own house. But when he and the priests went afterwards in procession to the court without calling me, Mangu earnestly enquired the reason of my absence; and the priests being afraid, excused themselves as well as they could, and reported to me the words of the khan, murmuring at the monk. After this the monk was reconciled to me, and I entreated him to aid me in acquiring the language, promising to help him to the knowledge of the Holy Scriptures.
301
This surely was a sinless infirmity, and needed not to have been recorded to his dishonour. He was probably afflicted with chilblains, in consequence of the severity of the Tartarian climate. –E.
302
L. 1500 in weight, equal at least to L. 15,000 of our modern money; a most magnificent present to an itinerant beggar. –E.
303
So for as was travelled by Rubruquis, and in the route which he pursued on the north of the Alak mountains, this observation is quite correct to longitude 100° E. But what he here adds respecting Kathay, is directly contradictory to the fact; as all the rivers beyond Caracarum run in an easterly direction. The great central plain of Tangut, then traversed by the imperial horde of the Mongals, and now by the Eluts and Kalkas, must be prodigiously elevated above the level of the ocean. –E.
304
The information here seems corrupted, or at least is quite incorrect. Kathay or northern China is due east, or east south-east from the great plain to the south of Karakum. Daouria, the original residence of the Mongols of Zingis, between the rivers Onon and Kerlon, is to the north-east. –E.
305
The Kerkis must fee the Kirguses, a tribe of whom once dwelt to the south-west of lake Baikal. The Orangin or Orangey, inhabited on the east side of that lake. Pascatir is the country of the Bashkirs, Baschkirians, or Pascatirians in Great Bulgaria, called Great Hungary in the text, between the Volga and the Ural. –E.
306
Rubruquis properly rejects the stories of monstrous men, related by the ancients, yet seems to swallow the absurd story of the purple dye, engrafted by the Kathayan priest on a very natural invention for catching apes. He disbelieves the last information of the priest, which must have been an enigmatical representation of the province of death, or of the tombs. –E.
307
It is difficult to guess as to these people and their islands; which may possibly refer to Japan, or even Corea, which is no island. Such tribute could not have been offered by the rude inhabitants of Saghalien or Yesso. –E.
308
This evidently but obscurely describes the Chinese characters; the most ingenious device ever contrived for the monopoly of knowledge and office to the learned class, and for arresting the progress of knowledge and science at a fixed boundary. –E.