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| 0352 |
Notes on Marco Polo : vol.1 |
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because of their duties at the tomb). Tului-khan and his descendants — excepting Qubilai-
qa'an — (the text is here in contradiction with the one translated above; I shall discuss the point
later), Mānggū-qa'an (= Mongka-qa'an) and their (sic) descendants (uruq), were all buried in
that 'forbidden precinct'. The 'forbidden precinct' of the rest of the descent of Chinghiz-
khan is in other places.»
In the section of the Uryāngqāt proper, Rašid repeats that they are not the same as the
«Uryāngqāt of the Woods», and nevertheless speaks again of the latter (Ber, I, 144-145) : «In
the time of Chinghiz-khan, there was, belonging to the tribe of the Uryāngqāt of the Woods,
a chiliarch who was a leader (emir) of the left hand, called Ūdāči (*Ūdāči). After the death
of Chinghiz-khan, his children [decided] that [*Ūdāči], with his chiliarchy, should guard the
'forbidden precinct' of the great yōsūn (یوسن بزرگ) of Chinghiz-khan, which is at a place
called Būrqān-qāldūn. These [men] do not have to join the army (čerik). Until now, [their
office] has been perpetuated [by edicts] and they are attached to that same yōsūn. Among the
children of Chinghiz-khan, the great yōsūn of Tului-khan, of Mānggū-qa'an (= Mongka-qa'an),
and of the children of Qubilai-qa'an and his descendants (uruq) have all been deposited in the
said place. People maintain that Chinghiz-khan once arrived at that place. An exceptionally
verdant tree had grown on the steppe. He was extremely pleased by the fresh and flourishing
appearance of the tree. He sat for an hour under that tree, and felt moved within himself;
in that condition he said to the leaders and to the great : 'It must be that this will be my
last [resting] place'. After he died, since they had heard such words from him, his great
'forbidden precinct' (yorūq-i buzurg) was fixed at that place, [and] under that tree. It is said
that, in the same year, this steppe, on account of the numerous trees that grew up [there],
became a great wood, so that it became impossible to recognize the original tree, and nobody
[now] knows which it is. The great yōsūn of the other children [of Chinghiz-khan] are in
another place. The descent (uruq) of this *Ūdāči continues through hereditary slaves (I read
اوتیگو بویل *ōtügü boyol, or *ōtōgü boyol, instead of BEREZIN's «utalu boyol» [cf. also Ber, I,
276; ERDMANN, Temudschin, 193]; whatever the correct form may be, it is certainly the same
term as the one read öngü-boyol in Ber, I, 33 [and 227], 58, and II, 11), since they do not
give away girls [to other tribes] nor do they take any [from them].»
In the account of the Mongol army, there is again the following text (Ber, III, 141) :
«Chiliarchy (hāzarā) of Ūdāči (*Ūdāči). He was from the tribe of the هوین اورینکفت Hōin-
Uryāngqāt. This tribe and the children of this *Ūdāči, according to the yāsā and the yōsūn,
keep guard at the great 'forbidden precinct' (yorūq-i buzurg) which is at the place Būrqān-
Qāldūn. They do not [have to] join the army.»
The yāsā is the code laid down by Chinghiz-khan, and the yōsūn (Mong. yosun) is the
Mongol customary law (on the word yosun in Persian texts, cf. QUATREMÈRE, Hist. des Mon-
gols, 35). The use of yosun in the third text is quite regular. So it may be too in the second
text when Rašid says that the descendants of *Ūdāči went on keeping guard at the tomb, if we
translate this passage as «according to that same rule» (yosun). But then the «forbidden
precinct of the great yōsūn» makes no sense, nor do the «great yōsūn» of Tului and the «great
yōsūn» of the other children. I have no certain solution to suggest. It may be that yosun
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531
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541
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561
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571
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581
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591
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601
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611
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621
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631
632
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