Rashiduddin 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 Máchín, 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." 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.)

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 cité que sunt apelés Tauriz"), with the Latin, and with Ramusio. All that he means to say is that the people are called Tabrízis. Not recondite information, but 'tis his way. Just so he tells us in Chap. iii. 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.-Hamdalla Mastúfi, the Geographer, not long after Polo's time, gives an account of Tabriz, quoted in Barbier de Meynard's Dict. de la Perse. This also notices the extensive gardens round the city, the great abundance and cheapness of fruits, the vanity, insolence, and faithlessness of the Tabrízis, &c. (p. 132 seqq.). Our cut shows a relic of the Mongol Dynasty at Tabriz.

[CHAPTER XII.

OF THE MONASTERY OF SAINT 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.- 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 Bakúi's Geog. Dictionary (DirBarsúma, 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. Brassamus, 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."

(Assemani in vol. ii. passim; Tournefort, III. 260; Vin. Bell. Spec. Historiale, Lib. XXX. 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 illustrious 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 worship 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 Balthazar. 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,' which is as much as to say, "The Castle of the Fire-Worshippers." And the name is rightly applied, for the people there do worship fire, and I will tell you why.

They relate that in old times three kings of that country went away to worship 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 God, 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 God; if he take the Myrrh he is a Physician.

So it came to pass 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 befel 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.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'a Átishparastán, meaning as in the Text (Marsden).

NOTE 2. According to the Collectanea ascribed to Bede, Melchior was a hoary old man; Balthazar in his prime, with a beard; Gaspar young and beardless. (Inchofer, Tres Magi Evangelici, Romae, 1639.)

CHAPTER XIV.

HOW 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 God, and the True King, and the True Physician.' 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 worship it as a God, 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 worship fire. They will often go ten days' journey to get of that fire."

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 worship fire, with the people of all the country round about.❜

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

NOTE 1.-" Mire." This was in old French the popular word for a Leech; the politer word was Physicien. (N. et E. V. 505.)

Chrysostom says that the Gold, Myrrh, and Frankincense were mystic gifts indicating King, Man, God; and this interpretation was the usual one. Thus Prudentius :

"Regem, Deumque adnunciant
Thesaurus et fragrans odor

Thuris Sabaei, at myrrheus

Pulvis sepulchrum praedocet." (Hymnus Epiphanius.)

And the Paris Liturgy :

Offert Aurum Caritas,
Et Myrtham Austeritas,

Et Thus Desiderium.
Auro Rex agnoscitur,
Homo Myrrha, colitur
Thure Deus gentium.

And in the "Hymns, Ancient and Modern":

66

"Sacred gifts of mystic meaning:

Incense doth their God disclose,
Gold the King of Kings proclaimeth,

Myrrh His sepulchre foreshows."

NOTE 2. Feruntque (Magi), si justum est credi, etiam ignem coelitus lapsum, apud se sempiternis foculis custodiri, cujus portionem exiguam ut faustam praeesse quondam Asiaticis Regibus dicunt." (Ammian. Marcell. XXIII. 6.)

NOTE 3.-Saba or Sava still exists as SáVAH about 50 m. S.W. of Tehran. It is described by Mr. Consul Abbott, who visited it in 1849, as the most ruinous town he had ever seen, and as containing about 1000 families. The people retain a tradition, mentioned by Hamdallah Mastúfi, that the city stood on the shores of a Lake which dried up miraculously at the birth of Mahommed. Sávah is said to have possessed one of the greatest Libraries in the East, until its destruction by the Mongols on their first invasion of Persia. Both Sávah and Avah (or Ábah) are mentioned by Abulfeda as cities of Jibal. We are told that the two cities were always at loggerheads, the former being Sunni and the latter Shiya.