国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ

Nayan revolted between May 14 and June 12, 1287 (« 1288 » in B¹, 445, is wrong). Qubilai
left Shang-tu on the 24th or 25th of June, the main battle took place about the 16th of July; Nayan
was taken prisoner and executed. The fighting went on against his associates, and Qubilai returned
to Shang-tu on the 15th of September 1287. Place-names are given in the accounts, but none of
the identifications proposed by T'u Chi can be accepted; nor is there anything safe in CHARIGNON's
lengthy argument (Ch, II, 6-24). Contrary to a surmise of Y, I, 339, n. 2, there is nothing in the
Chinese sources to support a statement of Gaubil's about each horseman having a foot-soldier
on the crupper, and this must be taken from Marco Polo himself; but I note that Rašidu-'d-Dīn
(Oh, II, 460; Bl, II, 534) mentions that Qubilai, old and gouty, travelled in a litter carried on the
back of an elephant. The fabrication of the first « elephant-litters » (象 輿 hsiang-chiao), evidently
for Imperial use, is noted in the Annals towards the end of 1280 (YS, 11, 3 b); the making of another
« elephant-litter » (象 輦 hsiang-lien) is noted under 1325 in YS, 29, 8 a.

The Chinese texts do not state expressly that Nayan was a Christian, but two indications go far
to wards confirming Polo's text (cf. TP, 1914, p. 635-636). POZDNÉEV discovered and published
(Mongoliya i Mongoly, St. Petersb., 1898, II, 324-330) an inscription which is extant in a grotto
near the ancient town 應 昌 Ying-ch'ang of the Yüan period (see « Barscol ») and which comme-
morates an incident in Qubilai's campaign of 1287; the inscription was erected in 1325 (« 1287 »
in Mo, 135, is a slip, either MOULE's or mine). We read in the inscription that « Nayan had then
abandoned the true law of Buddha » (于 時 乃 顏 離 佛 正 法), and I concur with POZDNÉEV
in seeing in that sentence a confirmation of Nayan's Christian faith. Moreover, in the Cho-kêng lu
of 1366 (2, 17), it is said that the remnants of Nayan's partisans had been banished to Ting-hai
(Chusan Islands); in 1314-1320, they applied to the governor of the province, saying that they could
not stand the climate and asking to be sent back to their native place. But the governor replied :
« You are seeking for a place where man dies no more; there it behoves to send you. » That ironical
answer also seems to me to bear evidence to Nayan's people being largely Christians. As most
of them were probably not Mongols, at least not Mongols from Mongolia, we ought perhaps to take
into account here the traditions about Christians living in Eastern Mongolia and Western Manchuria
about 1100 (cf. TP, 1914, 630; Mo, 235).

294. NAMGHIN

manghin FB nanchin L nangin VL
mangins FAt nanci VB naugin V
mangym LT nanghin F, Fr; R nayngin Pˢ
naigui VA nanghyn Z naynguy P
nanchin Ft nangi TA¹[, TA³]; G

KLAPROTH had seen here 南 京 Nan-ching (pronounced in Mongol times *Nam-king, and
sounding almost *Nam-ging to foreign ears), that is to say K'ai-fêng, the « Southern Capital »
(nan-ching) of the Chin dynasty, which fell in 1234. Since PAUTHIER (Pa, 469-470), most editors
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