The Travels of Marco Polo Volume I Part 55

Ramusio's text adds here: "All the Nestorian and Jacobite Christians from that time forward have maintained a solemn celebration of the day on which the miracle occurred, keeping a fast also on the eve thereof."

F. Goring, a writer who contributes three articles on Marco Polo to the _Neue Zuricher-Zeitung_, 5th, 6th, 8th April, 1878, says: "I heard related in Egypt a report which Marco Polo had transmitted to Baghdad. I will give it here in connection with another which I also came across in Egypt.

"'Many years ago there reigned in Babylon, on the Nile, a haughty Khalif who vexed the Christians with taxes and corvees. He was confirmed in his hate of the Christians by the Khakam Chacham Bas.h.i.+ or Chief Rabbi of the Jews, who one day said to him: "The Christians allege in their books that it shall not hurt them to drink or eat any deadly thing. So I have prepared a potion that one of them shall taste at my hand: if he does not die on the spot then call me no more Chacham Bas.h.i.+!" The Khalif immediately sent for His Holiness the Patriarch of Babylon, and ordered him to drink up the potion. The Patriarch just blew a little over the cup and then emptied it at a draught, and took no harm. His Holiness then on his side demanded that the Chacham Bas.h.i.+ should quaff a cup to the health of the Khalif, which he (the Patriarch) should first taste, and this the Khalif found only fair and right. But hardly had the Chacham Bas.h.i.+ put the cup to his lips than he fell down and expired.' Still the Musulmans and Jews thirsted for Christian blood. It happened at that time that a ma.s.s of the hill Mokattani became loose and threatened to come down upon Babylon.

This was laid to the door of the Christians, and they were ordered to stop it. The Patriarch in great distress has a vision that tells him summon the saintly cobbler (of whom the same story is told as here)--the cobbler bids the rock to stand still and it does so to this day. 'These two stories may still be heard in Cairo'--from whom is not said. The hill that threatened to fall on the Egyptian Babylon is called in Turkish _Dur Dagh_, 'Stay, or halt-hill.' (L.c. April, 1878")--_MS. Note_, H. Y.

CHAPTER XI.

OF THE n.o.bLE CITY OF TAURIS.

Tauris is a great and n.o.ble city, situated in a great province called YRAC, in which are many other towns and villages. But as Tauris is the most n.o.ble I will tell you about it.[NOTE 1]

The men of Tauris get their living by trade and handi crafts, for they weave many kinds of beautiful and valuable stuffs of silk and gold. The city has such a good position that merchandize is brought thither from India, Baudas, CREMESOR,[NOTE 2] and many other regions; and that attracts many Latin merchants, especially Genoese, to buy goods and transact other business there; the more as it is also a great market for precious stones.

It is a city in fact where merchants make large profits.[NOTE 3]

The people of the place are themselves poor creatures; and are a great medley of different cla.s.ses. There are Armenians, Nestorians, Jacobites, Georgians, Persians, and finally the natives of the city themselves, who are wors.h.i.+ppers of Mahommet. These last are a very evil generation; they are known as TAURIZI.[NOTE 4] The city is all girt round with charming gardens, full of many varieties of large and excellent fruits.[NOTE 5]

Now we will quit Tauris, and speak of the great country of Persia. [From Tauris to Persia is a journey of twelve days.]

NOTE 1.--Abulfeda notices that TABRiZ was vulgarly p.r.o.nounced _Tauriz_, and this appears to have been adopted by the Franks. In Pegolotti the name is always _Torissi_.

Tabriz is often reckoned to belong to Armenia, as by Hayton. Properly it is the chief city of _Azerbaijan_, which never was included in 'IRAK. But it may be observed that Ibn Batuta generally calls the Mongol Ilkhan of Persia _Sahib_ or _Malik ul-'Irak_, and as Tabriz was the capital of that sovereign, we can account for the mistake, whilst admitting it to be one.

[The destruction of Baghdad by Hulaku made Tabriz the great commercial and political city of Asia, and diverted the route of Indian products from the Mediterranean to the Euxine. It was the route to the Persian Gulf by Kashan, Yezd, and Kerman, to the Mediterranean by Lajazzo, and later on by Aleppo,--and to the Euxine by Trebizond. The destruction of the Kingdom of Armenia closed to Europeans the route of Tauris.--H. C.]

NOTE 2.--_Cremesor_, as Baldelli points out, is GARMSIR, meaning a hot region, a term which in Persia has acquired several specific applications, and especially indicates the coast-country on the N.E. side of the Persian Gulf, including Hormuz and the ports in that quarter.

NOTE 3.--[Of the Italians established at Tabriz, the first whose name is mentioned is the Venetian Pietro Viglioni (Vioni); his will, dated 10th December, 1264, is still in existence. (_Archiv. Venet._ XXVI. pp.

161-165; _Heyd_, French Ed., II. p. 110.)--H. C.] At a later date (1341) the Genoese had a factory at Tabriz headed by a consul with a council of twenty four merchants, and in 1320 there is evidence of a Venetian settlement there. (_Elie de la Prim_, 161; _Heyd_, II. 82.)

Ras.h.i.+duddin says of Tabriz that there were gathered there under the eyes of the Padishah of Islam "philosophers, astronomers, scholars, historians, of all religions, of all sects; people of Cathay, of Machin, of India, of Kashmir, of Tibet, of the Uighur and other Turkish nations, Arabs and Franks." Ibn Batuta, "I traversed the bazaar of the jewellers, and my eyes were dazzled by the varieties of precious stones which I beheld. Handsome slaves, superbly dressed, and girdled with silk, offered their gems for sale to the Tartar ladies, who bought great numbers. [Odoric (ed. Cordier) speaks also of the great trade of Tabriz.] Tabriz maintained a large population and prosperity down to the 17th century, as may be seen in Chardin. It is now greatly fallen, though still a place of importance."

(_Quat. Rash._, p. 39; _I. B._ II. 130.)

[Ill.u.s.tration: Ghazan Khan's Mosque at Tabriz.--(From Fergusson.)]

NOTE 4.--In Pauthier's text this is _Touzi_, a mere clerical error, I doubt not for _Torizi_, in accordance with the G. Text ("_le peuple de la cite que sunt apeles_ Tauriz"), with the Latin, and with Ramusio. All that he means to say is that the people are called _Tabrizis_. Not recondite information, but 'tis his way. Just so he tells us in ch[*illegible*]u that the people of Hermenia are called Hermins, and elsewhere that the people of Tebet are called Tebet. So Hayton thinks it not inappropriate to say that the people of Catay are called Cataini, that the people of Corasmia are called Corasmins, and that the people of the cities of Persia are called Persians.

NOTE 5.--Hamd Allah Mastaufi, the Geographer, not long after Polo's time, gives an account of Tabriz, quoted in Barbier de Meynard's _Dict. de la Perse_, p. 132. This also notices the extensive gardens round the city, the great abundance and cheapness of fruits, the vanity, insolence, and faithlessness of the Tabrizis, etc. (p. 132 seqq.) Our cut shows a relic of the Mongol Dynasty at Tabriz.

CHAPTER XII.

OF THE MONASTERY OF ST. BARSAMO ON THE BORDERS OF TAURIS.

On the borders of (the territory of) Tauris there is a monastery called after Saint Barsamo, a most devout Saint. There is an Abbot, with many Monks, who wear a habit like that of the Carmelites, and these to avoid idleness are continually knitting woollen girdles. These they place upon the altar of St. Barsamo during the service, and when they go begging about the province (like the Brethren of the Holy Spirit) they present them to their friends and to the gentlefolks, for they are excellent things to remove bodily pain; wherefore every one is devoutly eager to possess them.[NOTE 1]

NOTE 1.--Barsauma ("The Son of Fasting") was a native of Samosata, and an Archimandrite of the Asiatic Church. He opposed the Nestorians, but became himself still more obnoxious to the orthodox as a spreader of the Monophysite Heresy. He was condemned by the Council of Chalcedon (451), and died in 458. He is a Saint of fame in the Jacobite and Armenian Churches, and several monasteries were dedicated to him; but by far the most celebrated, and doubtless that meant here, was near Malatia. It must have been famous even among the Mahomedans, for it has an article in Bakui's Geog. Dictionary. (_Dir-Barsuma_, see _N. et Ext._ II. 515.) This monastery possessed relics of Barsauma and of St. Peter, and was sometimes the residence of the Jacobite Patriarch and the meeting-place of the Synods.

A more marvellous story than Marco's is related of this monastery by Vincent of Beauvais: "There is in that kingdom (Armenia) a place called St. Bra.s.samus, at which there is a monastery for 300 monks. And 'tis said that if ever an enemy attacks it, the defences of the monastery move of themselves, and shoot back the shot against the besieger."

(_a.s.semani_ in vol. ii. _pa.s.sim; Tournefort_, III. 260; _Vin. Bell. Spec.

Historiale_, Lib. x.x.x. c. cxlii.; see also _Mar. Sanut._ III. xi. c. 16.)

CHAPTER XIII.

OF THE GREAT COUNTRY OF PERSIA; WITH SOME ACCOUNT OF THE THREE KINGS.

Persia is a great country, which was in old times very ill.u.s.trious and powerful; but now the Tartars have wasted and destroyed it.

In Persia is the city of SABA, from which the Three Magi set out when they went to wors.h.i.+p Jesus Christ; and in this city they are buried, in three very large and beautiful monuments, side by side. And above them there is a square building, carefully kept. The bodies are still entire, with the hair and beard remaining. One of these was called Jaspar, the second Melchior, and the third Balthasar. Messer Marco Polo asked a great many questions of the people of that city as to those Three Magi, but never one could he find that knew aught of the matter, except that these were three kings who were buried there in days of old. However, at a place three days' journey distant he heard of what I am going to tell you. He found a village there which goes by the name of CALA ATAPERISTAN,[NOTE 1] which is as much as to say, "The Castle of the Fire-wors.h.i.+ppers." And the name is rightly applied, for the people there do wors.h.i.+p fire, and I will tell you why.

They relate that in old times three kings of that country went away to wors.h.i.+p a Prophet that was born, and they carried with them three manner of offerings, Gold, and Frankincense, and Myrrh; in order to ascertain whether that Prophet were G.o.d, or an earthly King, or a Physician. For, said they, if he take the Gold, then he is an earthly King; if he take the Incense he is G.o.d; if he take the Myrrh he is a Physician.

So it came to pa.s.s when they had come to the place where the Child was born, the youngest of the Three Kings went in first, and found the Child apparently just of his own age; so he went forth again marvelling greatly.

The middle one entered next, and like the first he found the Child seemingly of his own age; so he also went forth again and marvelled greatly. Lastly, the eldest went in, and as it had befallen the other two, so it befell him. And he went forth very pensive. And when the three had rejoined one another, each told what he had seen; and then they all marvelled the more. So they agreed to go in all three together, and on doing so they beheld the Child with the appearance of its actual age, to wit, some thirteen days.[NOTE 2] Then they adored, and presented their Gold and Incense and Myrrh. And the Child took all the three offerings, and then gave them a small closed box; whereupon the Kings departed to return into their own land.

NOTE 1.--_Kala' Atishparastan_, meaning as in the text. (_Marsden_.)

NOTE 2.--According to the Collectanea ascribed to Bede, Melchior was a h.o.a.ry old man; Balthazar in his prime, with a beard; Gaspar young and beardless. (_Inchofer, Tres Magi Evangelici_, Romae, 1639.)

CHAPTER XIV.

WHAT BEFELL WHEN THE THREE KINGS RETURNED TO THEIR OWN COUNTRY.

And when they had ridden many days they said they would see what the Child had given them. So they opened the little box, and inside it they found a stone. On seeing this they began to wonder what this might be that the Child had given them, and what was the import thereof. Now the signification was this: when they presented their offerings, the Child had accepted all three, and when they saw that they had said within themselves that He was the True G.o.d, and the True King, and the True Physician.[NOTE 1] And what the gift of the stone implied was that this Faith which had begun in them should abide firm as a rock. For He well knew what was in their thoughts. Howbeit, they had no understanding at all of this signification of the gift of the stone; so they cast it into a well. Then straightway a fire from Heaven descended into that well wherein the stone had been cast.

And when the Three Kings beheld this marvel they were sore amazed, and it greatly repented them that they had cast away the stone; for well they then perceived that it had a great and holy meaning. So they took of that fire, and carried it into their own country, and placed it in a rich and beautiful church. And there the people keep it continually burning, and wors.h.i.+p it as a G.o.d, and all the sacrifices they offer are kindled with that fire. And if ever the fire becomes extinct they go to other cities round about where the same faith is held, and obtain of that fire from them, and carry it to the church. And this is the reason why the people of this country wors.h.i.+p fire. They will often go ten days' journey to get of that fire.[NOTE 2]

Such then was the story told by the people of that Castle to Messer Marco Polo; they declared to him for a truth that such was their history, and that one of the three kings was of the city called SABA, and the second of AVA, and the third of that very Castle where they still wors.h.i.+p fire, with the people of all the country round about.[NOTE 3]

Having related this story, I will now tell you of the different provinces of Persia, and their peculiarities.