The Voyages of Marco Polo. Марко ПолоЧитать онлайн книгу.
the semi-Christian Island of SOCOTRA; to speak, though indeed dimly, of ZANGIBAR with its negroes and its ivory, and of the vast and distant MADAGASCAR, bordering on the Dark Ocean of the South, with its Ruc and other monstrosities; and, in a remotely opposite region, of SIBERIA and the ARCTIC OCEAN, of dog-sledges, white bears, and reindeer-riding Tunguses.
That all this rich catalogue of discoveries should belong to the revelations of one Man and one Book is surely ample ground enough to account for and to justify the Author's high place in the roll of Fame, and there can be no need to exaggerate his greatness, or to invest him with imaginary attributes.[4]
[Sidenote: His personal attributes seen but dimly.]
68. What manner of man was Ser Marco? It is a question hard to answer. Some critics cry out against personal detail in books of Travel; but as regards him who would not welcome a little more egotism! In his Book impersonality is carried to excess; and we are often driven to discern by indirect and doubtful indications alone, whether he is speaking of a place from personal knowledge or only from hearsay. In truth, though there are delightful exceptions, and nearly every part of the book suggests interesting questions, a desperate meagreness and baldness does extend over considerable tracts of the story. In fact his book reminds us sometimes of his own description of Khorasan:—"On chevauche par beaus plains et belles costieres, là où il a moult beaus herbages et bonne pasture et fruis assez. … Et aucune fois y treuve l'en un desert de soixante milles ou de mains, esquels desers ne treuve l'en point d'eaue; mais la convient porter o lui!"
Still, some shadowy image of the man may be seen in the Book; a practical man, brave, shrewd, prudent, keen in affairs, and never losing his interest in mercantile details, very fond of the chase, sparing of speech; with a deep wondering respect for Saints, even though they be Pagan Saints, and their asceticism, but a contempt for Patarins and such like, whose consciences would not run in customary grooves, and on his own part a keen appreciation of the World's pomps and vanities. See, on the one hand, his undisguised admiration of the hard life and long fastings of Sakya Muni; and on the other how enthusiastic he gets in speaking of the great Kaan's command of the good things of the world, but above all of his matchless opportunities of sport![5]
[Illustration: PROBABLE VIEW OF MARCO POLO'S OWN GEOGRAPHY]
Of humour there are hardly any signs in his Book. His almost solitary joke (I know but one more, and it pertains to the [Greek: ouk anaékonta]) occurs in speaking of the Kaan's paper-money when he observes that Kúblái might be said to have the true Philosopher's Stone, for he made his money at pleasure out of the bark of Trees.[6] Even the oddest eccentricities of outlandish tribes scarcely seem to disturb his gravity; as when he relates in his brief way of the people called Gold-Teeth on the frontier of Burma, that ludicrous custom which Mr. Tylor has so well illustrated under the name of the Couvade. There is more savour of laughter in the few lines of a Greek Epic, which relate precisely the same custom of a people on the Euxine:—
—"In the Tibarenian Land
When some good woman bears her lord a babe,
'Tis he is swathed and groaning put to bed; Whilst she, arising, tends his baths, and serves Nice possets for her husband in the straw."[7]
[Sidenote: Absence of scientific notions.]
69. Of scientific notions, such as we find in the unveracious Maundevile, we have no trace in truthful Marco. The former, "lying with a circumstance," tells us boldly that he was in 33° of South Latitude; the latter is full of wonder that some of the Indian Islands where he had been lay so far to the south that you lost sight of the Pole-star. When it rises again on his horizon he estimates the Latitude by the Pole-star's being so many cubits high. So the gallant Baber speaks of the sun having mounted spear-high when the onset of battle began at Paniput. Such expressions convey no notion at all to such as have had their ideas sophisticated by angular perceptions of altitude, but similar expressions are common among Orientals,[8] and indeed I have heard them from educated Englishmen. In another place Marco states regarding certain islands in the Northern Ocean that they lie so very far to the north that in going thither one actually leaves the Pole-star a trifle behind towards the south; a statement to which we know only one parallel, to wit, in the voyage of that adventurous Dutch skipper who told Master Moxon, King Charles II.'s Hydrographer, that he had sailed two degrees beyond the Pole!
[Sidenote: Map constructed on Polo's data.]
70. The Book, however, is full of bearings and distances, and I have thought it worth while to construct a map from its indications, in order to get some approximation to Polo's own idea of the face of that world which he had traversed so extensively. There are three allusions to maps in the course of his work (II. 245, 312, 424).
In his own bearings, at least on land journeys, he usually carries us along a great general traverse line, without much caring about small changes of direction. Thus on the great outward journey from the frontier of Persia to that of China the line runs almost continuously "entre Levant et Grec" or E.N.E. In his journey from Cambaluc or Peking to Mien or Burma, it is always Ponent or W.; and in that from Peking to Zayton in Fo-kien, the port of embarkation for India, it is Sceloc or S.E. The line of bearings in which he deviates most widely from truth is that of the cities on the Arabian Coast from Aden to Hormuz, which he makes to run steadily vers Maistre or N.W., a conception which it has not been very easy to realise on the map.[9]
[Sidenote: Singular omissions of Polo in regard to China; Historical inaccuracies.]
71. In the early part of the Book we are told that Marco acquired several of the languages current in the Mongol Empire, and no less than four written characters. We have discussed what these are likely to have been (i. pp. 28–29), and have given a decided opinion that Chinese was not one of them. Besides intrinsic improbability, and positive indications of Marco's ignorance of Chinese, in no respect is his book so defective as in regard to Chinese manners and peculiarities. The Great Wall is never mentioned, though we have shown reason for believing that it was in his mind when one passage of his book was dictated.[10] The use of Tea, though he travelled through the Tea districts of Fo-kien, is never mentioned;[11] the compressed feet of the women and the employment of the fishing cormorant (both mentioned by Friar Odoric, the contemporary of his later years), artificial egg-hatching, printing of books (though the notice of this art seems positively challenged in his account of paper-money), besides a score of remarkable arts and customs which one would have expected to recur to his memory, are never alluded to. Neither does he speak of the great characteristic of the Chinese writing. It is difficult to account for these omissions, especially considering the comparative fulness with which he treats the manners of the Tartars and of the Southern Hindoos; but the impression remains that his associations in China were chiefly with foreigners. Wherever the place he speaks of had a Tartar or Persian name he uses that rather than the Chinese one. Thus Cathay, Cambaluc, Pulisanghin, Tangut, Chagannor, Saianfu, Kenjanfu, Tenduc, Acbalec, Carajan, Zardandan, Zayton, Kemenfu, Brius, Caramoran, Chorcha, Juju, are all Mongol, Turki, or Persian forms, though all have Chinese equivalents.[12]
In reference to the then recent history of Asia, Marco is often inaccurate, e.g. in his account of the death of Chinghiz, in the list of his successors, and in his statement of the relation ship between notable members of that House.[13] But the most perplexing knot in the whole book lies in the interesting account which he gives of the Siege of Sayanfu or Siang-yang, during the subjugation of Southern China by Kúblái. I have entered on this matter in the notes (vol. ii. p. 167), and will only say here that M. Pauthier's solution of the difficulty is no solution, being absolutely inconsistent with the story as told by Marco himself, and that I see none; though I have so much faith in Marco's veracity that I am loath to believe that the facts admit of no reconciliation.
Our faint attempt to appreciate some of Marco's qualities, as gathered from his work, will seem far below the very high estimates that have been pronounced, not only by some who have delighted rather to enlarge upon his frame than to make themselves acquainted with his work,[14] but also by persons whose studies and opinions have been worthy of all respect. Our estimate, however, does not abate a jot of our intense interest in his Book and affection for his memory. And we have a strong feeling that, owing partly