some legend that the Tigris was a reappearance of the same river. The ecclesiastical historian, Nicephorus Callistus, appears to imply that the Tigris coming from Paradise flows under the Caspian to emerge in Kurdistan. (See IX. 19.)
The "17 days" applies to one stretch of desert. The whole journey from Ukek Bokhara would take some 60 days at least. Ibn Batuta is 58 days from Sarai to Bokhara, and of the last section he says, "we entered the desert which extends between Khwarizm and Bokhara, and which has an extent of 18 days' journey." (III. 19.)
CHAPTER III.
HOW THE TWO BROTHERS, AFTER CROSSING A DESERT, CAME TO THE CITY OF BOCARA, AND FELL IN WITH CERTAIN ENVOYS THERE.
After they had passed the desert, they arrived at a very great and noble city called BOCARA, the territory of which belonged to a king whose name was Barac, and is also called Bocara. The city is the best in all Persia.[NOTE 1] And when they had got thither, they found they could neither proceed further forward nor yet turn back again; wherefore they abode in that city of Bocara for three years. And whilst they were sojourning in that city, there came from Alau, Lord of the Levant, Envoys on their way to the Court of the Great Kaan, the Lord of all the Tartars in the world. And when the Envoys beheld the Two Brothers they were amazed, for they had never before seen Latins in that part of the world. And they said to the Brothers: "Gentlemen, if ye will take our counsel, ye will find great honour and profit shall come thereof." So they replied that they would be right glad to learn how. "In truth," said the Envoys, "the Great Kaan hath never seen any Latins, and he hath a great desire so to do. Wherefore, if ye will keep us company to his Court, ye may depend upon it that he will be right glad to see you, and will treat you with great honour and liberality; whilst in our company ye shall travel with perfect security, and need fear to be molested by nobody."[NOTE 2]
NOTE 1.—Hayton also calls Bokhara a city of Persia, and I see Vámbéry says that, up till the conquest by Chinghiz, Bokhara, Samarkand, Balkh, etc., were considered to belong to Persia. (Travels, p. 377.) The first Mongolian governor of Bokhara was Buka Bosha.
King Barac is Borrak Khan, great-grandson of Chagatai, and sovereign of the Ulús of Chagatai, from 1264 to 1270. The Polos, no doubt, reached Bokhara before 1264, but Borrak must have been sovereign some time before they left it.
NOTE 2.—The language of the envoys seems rather to imply that they were the Great Kaan's own people returning from the Court of Hulaku. And Rashid mentions that Sartak, the Kaan's ambassador to Hulaku, returned from Persia in the year that the latter prince died. It may have been his party that the Venetians joined, for the year almost certainly was the same, viz. 1265. If so, another of the party was Bayan, afterwards the greatest of Kublai's captains, and much celebrated in the sequel of this book. (See Erdmann's Temudschin, p. 214.)
Marsden justly notes that Marco habitually speaks of Latins, never of Franks. Yet I suspect his own mental expression was Farangi.
CHAPTER IV.
HOW THE TWO BROTHERS TOOK THE ENVOYS' COUNSEL, AND WENT TO THE COURT OF THE GREAT KAAN.
So when the Two Brothers had made their arrangements, they set out on their travels, in company with the Envoys, and journeyed for a whole year, going northward and north-eastward, before they reached the Court of that Prince. And on their journey they saw many marvels of divers and sundry kinds, but of these we shall say nothing at present, because Messer Mark, who has likewise seen them all, will give you a full account of them in the Book which follows.
CHAPTER V.
HOW THE TWO BROTHERS ARRIVED AT THE COURT OF THE GREAT KAAN.
When the Two Brothers got to the Great Kaan, he received them with great honour and hospitality, and showed much pleasure at their visit, asking them a great number of questions. First, he asked about the emperors, how they maintained their dignity, and administered justice in their dominions; and how they went forth to battle, and so forth. And then he asked the like questions about the kings and princes and other potentates.
CHAPTER VI.
HOW THE GREAT KAAN ASKED ALL ABOUT THE MANNERS OF THE CHRISTIANS, AND PARTICULARLY ABOUT THE POPE OF ROME.
And then he inquired about the Pope and the Church, and about all that is done at Rome, and all the customs of the Latins. And the Two Brothers told him the truth in all its particulars, with order and good sense, like sensible men as they were; and this they were able to do as they knew the Tartar language well.[NOTE 1]
NOTE 1.—The word generally used for Pope in the original is Apostoille (Apostolicus), the usual French expression of that age.
It is remarkable that for the most part the text edited by Pauthier has the correcter Oriental form Tatar, instead of the usual Tartar. Tattar is the word used by Yvo of Narbonne, in the curious letter given by Matthew Paris under 1243.
We are often told that Tartar is a vulgar European error. It is in any case a very old one; nor does it seem to be of European origin, but rather Armenian;[1] though the suggestion of Tartarus may have given it readier currency in Europe. Russian writers, or rather writers who have been in Russia, sometimes try to force on us a specific limitation of the word Tartar to a certain class of Oriental Turkish race, to whom the Russians appropriate the name. But there is no just ground for this. Tátár is used by Oriental writers of Polo's age exactly as Tartar was then, and is still, used in Western Europe, as a generic title for the Turanian hosts who followed Chinghiz and his successors. But I believe the name in this sense was unknown to Western Asia before the time of Chinghiz. And General Cunningham must overlook this when he connects the Tátaríya coins, mentioned by Arab geographers of the 9th century, with "the Scythic or Tátár princes who ruled in Kabul" in the beginning of our era. Tartars on the Indian frontier in those centuries are surely to be classed with the Frenchmen whom Brennus led to Rome, or the Scotchmen who fought against Agricola.
[1] See J. As. sér. V. tom. xi. p. 203.
CHAPTER VII.
HOW THE GREAT KAAN SENT THE TWO BROTHERS AS HIS ENVOYS TO THE POPE.
When that Prince,
