particularly in painting, and they perform such perfect work, as others can but faintly imitate. When an artificer has finished a piece, he carries it to the prince's palace to demand the reward which he thinks he deserves, for the beauty of his performance; and the custom is for the prince to order the work to be left at the gate of the palace for a whole year, and if in that time no person finds a just fault in the piece, the artificer is rewarded, and admitted into the body of artists; but if any fault is discovered, the piece is rejected, and the workman sent off without reward. It happened once, that one of these artists painted an ear of corn, with a bird perched upon it, and his performance was very much admired. This piece, stood exposed to public view as usual, and one day a crooked fellow going past, found fault with the picture, and was immediately conducted to the prince or governor, who sent for the painter that he might hear his piece criticized. Being asked what fault he had to find, he answered, that every one knew that a bird never settles on an ear of corn, but it must bend under the weight; whereas this painter had represented the ear of corn bolt upright, though loaded with a bird. The objection was held just, and the painter was dismissed without reward. By such means, they excite their workmen to aim at perfection, and to be exceedingly nice and circumspect in what they undertake, and to apply their whole genius to any thing that has to go through their hands.
There dwelt at Basra one Ebn Wahab, of the tribe of Koreish, descended from Hebar, the son of Al Asud, who quitted Basra when it was sacked, and came to Siraff, where he saw a ship preparing to sail for China[3]. The humour took him to embark in this ship for China, and he had the curiosity to visit the emperor's court. Leaving Canfu, he went to Cumdan, after a journey of two months, and remained a long while at the court, where he presented several petitions to the emperor, setting forth, that he was of the family of the prophet of the Arabs. After a considerable interval, the emperor ordered him to be lodged in a house appointed for the purpose, and to be supplied with every thing he might need. The emperor then wrote to the governor of Canfu, to inquire carefully among the Arabian merchants respecting this man's pretensions; and receiving a full confirmation of his extraction, received him to an audience, and made him rich presents, with which he returned to Irak.
[3] According to Abulpharagius, one Abu Said revolted against the Khaliff Al Mohated, in the year of the hegira, 285, A.D. 893, and laid waste Bassora. This date agrees with the story of Ebn Wahab in the text. --Harris.
When, we saw him, this man was much advanced in years, but had his senses perfectly. He told us that the emperor asked him many questions respecting the Arabs, and particularly how they had destroyed the kingdom of the Persians. Ebn Wahab answered, that they had done it by the assistance of God, and because the Persians were immersed in idolatry, adoring the sun, moon, and stars, instead of the Almighty. The emperor said, that they had conquered the most illustrious kingdom of the earth, the best cultivated, the most populous, the most pregnant of fine wits, and of the highest fame. The emperor then asked Ebn Wahab what account the Arabs made of the other kings of the earth; to which he answered that he knew them not. Then the emperor caused the interpreter to say, we admit but five great kings. He who is master of Irak has the kingdom of widest extent, which is surrounded by the territories of other kings, and we find him called King of Kings. After him is the emperor of China, who is styled King of Mankind, for no king has more absolute authority over his subjects, and no people can be more dutiful and submissive than his subjects. Next is the king of the Turks, whose kingdom borders on China, and who is styled the King of Lions. Next is the king of the Elephants, who is king of the Indies, whom we call King of Wisdom. Last of all is the King of Greece, whom we call King of Men, as there are no men of better manners, or comlier appearance, on the face of the earth, than his subjects.
Ebn Wahab was then asked if he knew his lord and master the prophet Mohammed, and if he had seen him? How could that be, said Wahab, seeing that he is with God? Being then asked what manner of person he was; he answered that he was very handsome. Then a great box was brought, out of which another box was taken, and the interpreter was desired to shew him his lord and master. Ebn Wahab, upon looking in, saw the images of the prophets and the emperor observing him to move his lips, desired him to be asked the reason; on which he said he was praying inwardly in honour of the prophets. Being asked how he knew them, he said by the representation of their histories; as for instance, one was Noah and his ark, who were saved from the flood with those who were with them. The emperor laughed, and said he was right in regard to Noah, but denied the universal deluge; which, though it had covered part of the earth, did not reach China or the Indies. On Wahab observing that the next was Moses, with his rod, and the children of Israel; the emperor agreed that their country was of small extent, and that Moses had extirpated the ancient inhabitants. Wahab then pointed out Jesus upon the ass, accompanied by his apostles. To this the emperor said, that he had been a short time upon earth, all his transactions having very little exceeded the space of thirty months. On seeing the image of Mohammed riding on a camel, and his companions about him, with Arabian shoes and leathern girdles, Wahab wept; and being asked the reason, he answered, it was on seeing his prophet and lord, who was his cousin also. The emperor then asked concerning the age of the world; and Wahab answered, that opinions varied on the subject, as some reckoned it to be six thousand years old, while some would not allow so many, and others extended it to a greater antiquity. Being asked why he had deserted his own king, to whom he was so near in blood; he gave information of the revolutions which had happened at Basra, which had forced him to fly to Siraff; where, hearing of the glory of the emperor of China, and the abundance of every thing in his empire, he had been impelled by curiosity to visit it; but that he intended soon to return to the kingdom of his cousin, where he should make a faithful report of the magnificence of China, the vast extent of its provinces, and of the kind usage he had met with. This seemed to please the emperor, who made him rich presents, and ordered him to be conducted to Canfu on post horses[4]. He wrote also to the governor of that city, commanding him to be treated with honour; and to the governors of the provinces through which he had to pass, to shew him every civility. He was treated handsomely during the remainder of his stay in China, plentifully supplied with all necessaries, and honoured with many presents[5].
[4] From this circumstance, it appears probable that the great canal of China was not then constructed.--E.
[5] Some circumstances in this very interesting detail have been a little curtailed. If Abu Zaid had been a man of talents, he might surely have acquired and transmitted more useful information from this traveller; who indeed seems to have been a poor drivelling zelot.--E.
From the information of Ebn Wahab, we learn that Cumdan, where the emperor of China keeps his court, is a very large and extremely populous city, divided into two parts by a very long and broad street. That the emperor, his chief ministers, the supreme judge, the eunuchs, the soldiery, and all belonging to the imperial household, dwelt in that part of the city which is on the right hand eastward; and that the people were not admitted into that part of the city, which is watered by canals from different rivers, the borders of which are, planted with trees, and adorned by magnificent palaces. That portion of the city on the left hand, westwards from the great street, is inhabited by the ordinary kind of people, and the merchants, where also are great squares and markets for all the necessaries of life. At day-break every morning, the officers of the royal household, with the inferior servants, purveyors, and the domestics of the grandees of the court, come into that division of the city, some on horseback, and others on foot, to the public markets, and the shops of those who deal in all sorts of goods, where they buy whatever they want, and do not return again till their occasions call them back next morning. The city is very pleasantly situate in the midst of a most fertile soil, watered by several rivers, and hardly deficient in any thing except palm trees, which grow not there.
In our time a discovery has been made, of a circumstance quite new and unknown to our ancestors. No one ever imagined that the great sea which extends from the Indies to China had any communication with the sea of Syria. Yet we have heard, that in the sea of Rum, or the Mediterranean, there was found the wreck of an Arabian ship, which had been shattered by a tempest, in which all her men had perished. Her remains were driven by the wind and weather into the sea of the Chozars, and thence by the canal of the Mediterranean sea, and were at last thrown upon the coast of Syria.
