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reference to China by Benjamin of Tudela, a Jewish traveller in the east, of the twelfth century, should not be omitted. It is but a reference, but curious enough to be quoted. It is as follows: —
"From thence (the Island of Khandy) the passage to China is effected in forty days; this country lies eastward, and some say that the star Orion predominates in the sea which bounds it, and which is called Sea of Nikpha. Sometimes so violent a storm rages in this sea, that no mariner can reach his vessel; and whenever the storm throws a ship into this sea, it is impossible to govern it; the crew and the passengers consume their provisions, and then die miserably. Many vessels have been lost in this way, but people have learned how to save themselves from this fate by the following contrivance. They take bullocks' hides along with them, and whenever this storm arises and throws them into the Sea of Nikpha, they sew themselves up in the hides, taking care to have a knife in their hand, and being secured against the sea-water, they throw themselves into the ocean; here they are soon perceived by a large eagle, called griffin, which takes them for cattle, darts down, takes them in his gripe, and carries them upon dry land, where he deposits his burthen on a hill or in a dale, there to consume his prey. The man, however, now avails himself of his knife, therewith to kill the bird, creeps forth from the hide, and tries to reach an inhabited country. Many people have been saved by this stratagem."
The first European reference to China described by a traveller from hearsay, is that given by the Minorite friar John de Plano Carpini, who, with five other brothers of the order, in 1245 was sent by Pope Innocent IV into the country of the Mongolians. The purpose of this mission was, if possible, to divert these devastating conquerors from Europe, and to instigate them rather to a war with the Turks and Saracens. At the same time they were to inculcate, as much as might be, the Christian faith, and at all events to collect every possible information respecting a people so little known.
Carpini was absent sixteen months. A copy of his narrative, formerly belonging to Lord Lumley, is in the British Museum, and is the same which was used by Hakluyt for his Principal Navigations, from which the following extract is taken. It is after describing a battle between the Mongals and the Chinese, whom he calls Kythayans, that he describes the latter as follows:
"The men of Kytay are Pagans, hauing a speciall kinde of writing by themselues, and (as it is reported) the Scriptures of the Olde and Newe Testament. They haue also recorded in hystories the liues of their forefathers: and they haue Eremites, and certaine houses made after the manner of our churches, which in those dayes they greatly resorted vnto. They say that they haue diuers saints also, and they worship one God. They adore and reuerence Christ Jesvs our Lord, and beleeue the article of eternall life, but are not baptized. They doe also honorably esteeme and reuerence our Scriptures. They loue Christians, and bestowe much almes, and are a very courteous and gentle people. They haue no beardes, and they agree partly with the Mongals in the disposition of their countenance. In all occupations which men practise, there are not better artificers in the whole worlde. Their countrey is exceeding rich in corne, wine, golde, silke, and other commodities."
The first traveller, from whom accounts collected from personal experience respecting China were received in Europe, was William Van Ruysbroeck, commonly known by the name of De Rubruquis, a friar of the Minorite order, and sometimes called William of Tripoli, from the circumstance of the narrative of his travels having been transmitted from Tripoli to St. Louis, king of France, at whose instance they were undertaken. The cause of his mission was a rumour, which had spread through Europe, that the Mongolian chief, Mangu Khan, had embraced the Christian religion; and St. Louis being then engaged in the fourth Crusade against the Saracens, was anxious to cement an alliance with the Tartars, who were at that time in hostility with the same power on the side of Persia. This political purpose was enhanced by sanguine hopes that the Tartars were even then, or likely soon to be, converted to the Christian faith. The passage of Rubruquis was by Constantinople over the Black Sea, through the Crimea, to the district of the city of the Caraci, in the Gobi Desert, where Mangu Khan was then residing.
His first reception was not of the most hospitable kind, but nine days after his arrival he succeeded in obtaining an imperial audience; and when Mangu Khan, a short time after, departed for Karakorum, a city on the east side of the river Orchon, he and his companions followed in his train. This city, of which no traces have been found in the desert for some centuries, is mentioned by Marco Polo, who visited it about eighteen years after Rubruquis, as having been the first in which these Tartars ever fixed their residence, and was at that time the capital of Mangu Khan, and the only considerable city in that part of Asia. Rubruquis, in describing it, says: "There are two grand streets in it, one of the Saracens, where the friars are kept and many merchants resort thither, and one other street of the Catayans (Chinese), who are all artificers." The explanation of this is, that the Tartars had already conquered the greater part of northern China, then known under the name of Cathay.
Rubruquis and his companions, who by this time had gained considerable favour in the eyes of the Khan, entered Karakorum with great distinction. He describes the city itself as not equal to the village of St. Denis, near Paris, the monastery of which he asserts was "tenne times more worth than the palace, and more too." The place was surrounded by a mud wall, and had four gates. The description of the palace conveys the idea of a hall, at one end of which was a raised seat for the Khan, on which he "sitteth above like a god". In this city the friar found to his surprise a French goldsmith, named Guillaume Bouchier, who is not unfrequently mentioned by early writers under the name of William of Paris, and who had constructed a piece of mechanism, the ingenuity of which deserves the highest praise, when the early period at which he worked is taken into consideration. Its description is thus given by Purchas, in a translation of the greater part of the travels of Rubruquis, inserted in the third volume of his Pilgrimes.
"Master William Parisiensis made him (the Khan) a great silver tree, at the root whereof were foure silver lions, having one pipe sending forth pure cowes milke, and the foure pipes were convayed within the tree, unto the top thereof: whose tops spread backe again downward: and upon every one of them was a golden serpent, whose tayles twine about the bodie of the tree. And one of those pipes runs with wine, another with caracosmos, that is, clarified whay; another with ball, that is, drinke made of honey; another with drinke made of rice, called teracina. And every drinke hath his vessell prepared of silver, at the foot of the tree, to receive it. Betweene those foure pipes in the top, he made an angell holding a trumpet; and under the tree, he made an hollow vault, wherein a man might be hid; and a pipe ascendeth through the heart of the tree unto the angell. He first made bellowes, but they gave not wind enough. Without the palace there is a chamber, wherein the drinkes are layd, and there are servants readie there to poure it out, when they heare the angell sounding the trumpet. And the boughes of the tree are of silver, and the leaves and peares. When therefore they want drinke, the master butler cryeth to the angell that he sound the trumpet. Then he hearing (who is hid in the vault) blowes the pipe strongly, which goeth to the angell. And the angell sets his trumpet to his mouth, and the trumpet soundeth very shrill. Then the servants hearing, which are in the chamber, every of them poure forth their drink into their proper pipe, and the pipes poure it forth from above, and they are received below in vessels prepared for that purpose. Then the butlers draw them, and carry them through the palace to men and women."1
Amongst the various points of information gathered by Rubruquis respecting the Chinese or Catayans, as they were so long called, occur the following important items. The characteristic principle of their religious and political creed, embodied the great truth of the existence of one supreme presiding deity, under whom the grand khan maintained the presidency over his extensive dominions, and resistance to that dominion consequently involved not only treason but heinous impiety. Another curious fact, first communicated by Rubruquis, and afterwards confirmed by Marco Polo, is that of paper currency, which was not adopted in Europe for some centuries after, being then in general use in China. To him also we are indebted for some notion of the peculiar characters and mode of writing practised by the Chinese, who, as he says, do not write with pens as we do, but with small brushes, such as are used by our painters, and in one character or figure give a whole word.
He also speaks at length of a strong drink called Cosmos, which he describes as follows: —
"Their
Purchas's