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| 0610 |
Notes on Marco Polo : vol.1 |
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similar to those of the time of the conquest may have been taken. At any rate, this «moving
Grand Secretariat» of Chang-chou could only have been something created ad hoc and of
temporary nature, not to be placed on a par with the one which was at times at Fu-chou, at
others at Ch'üan-chou, and which is certainly the šing of the Fūjū and Zāitūn spoken of by
Rašidu-'d-Dīn.
Phillips's next argument in favour of Chang-chou was the frequent mention of «Chincheo»
in early Spanish and Portuguese accounts; at first Yule had taken «Chincheo» to be Ch'üan-chou,
while it is in fact Chang-chou. But this has no great bearing on the Zāitūn question, since the
conditions prevailing at the time of the Spanish and Portuguese travellers of the 16th and 17th
centuries were probably quite different from those which obtained in the 13th and 14th.
Moreover, while I readily admit what Yule has himself acknowledged, that he has confused the
two places in regard to «Chincheo», I am far from being sure that all Spanish and Portuguese
authors gave the same meaning to «Chincheo». Some at least of the references to «Chincheo»
point in fact to Ch'üan-chou (cf. also Yule, Hobson-Jobson², 200), but a discussion of the
passages would require much space, without throwing any light on Zāitūn.
Another of Phillips's arguments, that Christian remains had been found at Chang-chou,
not at Ch'üan-chou, becomes a boomerang against his own hypothesis. Martini's «Chang-chou»
Bible has a good chance of being the same Bible as was later obtained at Ch'ang-chou in Chiang-
su by Couplet (cf. Mo, 85-86). The «Chang-chou» stone crosses of faulty Dominican reports
of the 17th cent. have turned out to be Ch'üan-chou stone crosses for which we possess details
of place and date in Jesuit engravings of the time (cf. Arnaiz, in TP, 1911, 687-688; Mo, 78-83).
These crosses have disappeared, but a new one was discovered in 1906, and it was again at
Ch'üan-chou; there is also at Ch'üan-chou the tomb of the Persian Christian Ḫuḍāḍār or Ḫuḍā-
dād (cf. TP, 1911, 727; 1914, 644; Mo, 80-81; Ecke and Demiéville, The Twin Pagodas, 22,
and Pl. 70 b). Moreover, the Christians were only a minority among the foreigners of Zāitūn; the
Mussulman community was of far greater importance. Now, Ch'üan-chou possesses the most ancient
and the best-built mosque of China, with important inscriptions and with a cemetery (cf. Arnaiz
and van Berchem in TP, 1911, 677-727). When in 1217 a Buddhist priest brought back to his
monastery in Japan a specimen of Arabic writing, he had had it written by a Mussulman mer-
chant at Ch'üan-chou (JA, 1913, II, 181-185). Sculptural remains of approximately the same date
testify to the presence also of a South-Indian colony (cf. Ostasiat-Zeitschr. 1933, 5-11; Nilakanta
Sastri, The Cōḷas, II, i, 440; Ecke and Demiéville, The Twin Pagodas, p. 22 et Pl. 69).
The mass of arguments in favour of Ch'üan-chou and against Chang-chou is so overwhelming
that a discussion of Polo's statement concerning the porcelain produced at «Tingiu», a city of the
same «province» as «Zaiton», or of Ibn Baṭṭūṭah's notices on the textiles of Zāitūn cannot change
our conclusions. The question of «Tingiu» will be discussed in another note (see «Tingiu»).
I shall only say here a few words on the textiles, not to establish the identification of Zāitūn, but
because the subject is of some interest in itself.
Ibn Baṭṭūṭah speaks of the velvet damasks (kimḫā; see under «Camut») and of the satin
(aṭlas) made at Zāitūn and known as zāitūniyyah, «Zaitunese» (transl. Defrémery and Sangui-
netti, iv, 269; the translation of kimḫā as «velvet» is doubtful; cf. Y³, iv, 118). Elsewhere he
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