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| 0367 |
Notes on Marco Polo : vol.1 |
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yards». But «Naimankürä» is a misreading of تل كبر Tāmān-kāhār (= Tāmā'ān-kāhār), «the
Camel Steppe», mentioned in the Secret History (§ 190), the Shêng-wu ch'in-chêng lu (42 b),
the YS (118, 2 b) and by Rašidu-'d-Dīn (Ber, II, 147; III, 110). It has nothing to do with the ordo
of Chinghi-khan.
In later Mongol history, we hear more than once of nobles or princes who sought refuge,
mostly in vain, at «the ordo of the Lord» (äjän-u ordo) or at «the white tent (or chamber)» (čajän
gär; cf. SCHMIDT, 151, 187, 195). The word used for «to seek refuge», «to hide», is qoryula-,
qoru'ula-, and, in the passive form qoryuda'uluqsan gär, «the house where one has been made to
hide». I wonder whether the root of this word may not be the same as of qoriq, «taboo precinct»,
and whether, in theory at least, a «droit d'asile» did not belong to Chinghiz-khan's tomb as well as
to his ordos.
In the first half of the 15th cent., Toyon-taïši was for a short time a powerful leader in
Mongolia; both the Altan tobči and «Sanang Setsen» give a curious account of his death. Accor-
ding to the Altan tobči (GOMBOEV, 75b 11, 170), Toyon-taïši, on his accession to power, decided to
go and bow to the «eight white chambers» and to ascend the imperial throne. But, being drunk,
he abused «the guard of the Lord» (äjän-ü käšik; see «Quesitan»; käšik was misunderstood by
GOMBOEV), saying [of Chinghiz-khan] in a loud voice : «You may be the Holy Majesty (sutu boqda,
in the masculine); I am the descendant (ürä) of Her Majesty the Qatun (sutai qatun).» Throwing
himself against the «pavilion» (čomčaq), he struck it. But as he wanted to turn his horse back,
blood flew from his mouth and nose, and he fell, gripping the mane of his horse. At the same
time, it was noticed that fresh blood dripped from an arrow in the quiver of the Lord. In
«Sanang Setsen» (SCHMIDT, 151), Toyon-taïši rides three times round the «pavilion» (čamaqa) of
the ordo of the Lord and strikes it with his sword, saying : «You may be the white chamber of the
body of His Majesty (sutu); I am Toyon, the descendant of Her Majesty (sutai).» The officials
remonstrated with Toyon, who retorted with arrogance. Finally, however, he rendered homage
to the Lord. When he turned away, the central arrow in the golden quiver trembled, and blood
spurted from Toyon's mouth and nose, and he fell. On taking off his clothes, there was a wound
as from an arrow between his shoulderblades, and there was blood on the arrow in the quiver.
The word čamaqa, which I have translated «pavilion», is not known in this form, but is clearly
the same as čamqaq (= Manchu čamhan) and čamya, which denotes a «storeyed pavilion»;
SCHMIDT's «enclosure» (Umzäunung) is not satisfactory; the Chinese translation (5, 11 a) gives the
same word 亭 t'ing, «pavilion», which it uses a few lines before to render ordo (it adds from
another source a third parallel account, where Toyon strikes with his sword the wall surrounding
the wood at the tomb). The word čomčaq of the Altan tobči is rendered «obelisk» by GOMBOEV;
in an earlier chapter, SCHMIDT (p. 42a) translates it «cupola»; it seems to apply to something high
and pointed (cf. RAMSTEDT, Kalm. Wörterbuch, 430a). The interest of the text lies in the fact that
there must have been at the ordo of Chinghiz-khan a building, where his paraphernalia were kept
(his quiver with arrows, his standard, his drum, and perhaps his portrait).
Except in the case of one sovereign who we know was put on the throne «in front of the first
Empress» (äši qatun-u ämünä; SCHMIDT, 181) by a woman, his mother, most of the Mongol
sovereigns of the 15th cent. and of the first half of the 16th were enthroned «in front of the Lord»
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31
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51
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141
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161
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181
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331
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341
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351
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361
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365
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371
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381
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391
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401
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411
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431
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441
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451
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461
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471
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481
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491
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521
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531
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541
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551
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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
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