66-68,
1908) Has A Long Note On Vine And Grape Wine-Making In China, From Chinese
Sources.
We know that vine, according to Sze-ma Ts'ien, was imported from
Farghanah about 100 B.C. The Chinese,
From texts in the T'ai p'ing yu
lan and the Yuan Kien lei han, learned the art of wine-making after
they had defeated the King of Kao ch'ang (Turfan) in 640 A.D.
XLI., p. 27 seq.
CHRISTIAN MONUMENT AT SI-NGAN FU.
The slab King kiao pei, bearing the inscription, was found, according to
Father Havret, 2nd Pt., p. 71, in the sub-prefecture of Chau Chi, a
dependency of Si-ngan fu, among ancient ruins. Prof. Pelliot says that the
slab was not found at Chau Chi, but in the western suburb of Si-ngan, at
the very spot where it was to be seen some years ago, before it was
transferred to the Pei lin, in fact at the place where it was erected in
the seventh century inside the monastery built by Olopun. (Chretiens de
l'Asie centrale, T'oung pao, 1914, p. 625.)
In 1907, a Danish gentleman, Mr. Frits V. Holm, took a photograph of the
tablet as it stood outside the west gate of Si-ngan, south of the road to
Kan Su; it was one of five slabs on the same spot; it was removed without
the stone pedestal (a tortoise) into the city on the 2nd October 1907, and
it is now kept in the museum known as the Pei lin (Forest of Tablets).
Holm says it is ten feet high, the weight being two tons; he tried to
purchase the original, and failing this he had an exact replica made by
Chinese workmen; this replica was deposited in the Metropolitan Museum of
Art in the City of New York, as a loan, on the 16th of June, 1908. Since,
this replica was purchased by Mrs. George Leary, of 1053, Fifth Avenue,
New York, and presented by this lady, through Frits Holm, to the Vatican.
See the November number (1916) of the Boll, della R. Soc. Geog.
Italiana. "The Original Nestorian Tablet of A.D. 781, as well as my
replica, made in 1907," Holm writes, "are both carved from the stone
quarries of Fu Ping Hien; the material is a black, sub-granular limestone
with small oolithes scattered through it" (Frits V. Holm, The Nestorian
Monument, Chicago, 1900). In this pamphlet there is a photograph of the
tablet as it stands in the Pei lin.
Prof. Ed. Chavannes, who also visited Si-ngan in 1907, saw the Nestorian
Monument; in the album of his Mission archeologique dans la Chine
Septentrionale, Paris, 1909, he has given (Plate 445) photographs of the
five tablets, the tablet itself, the western gate of the western suburb of
Si-ngan, and the entrance of the temple Kin Sheng Sze.
Cf. Notes, pp. 105-113 of Vol. I, of the second edition of Cathay and the
Way thither.
II., p. 27.
KHUMDAN.
Cf. Kumudana, given by the Sanskrit-Chinese vocabulary found in Japan
(Max MUELLER, Buddhist Texts from Japan, in Anecdota Oxoniensia, Aryan
Series, t. I., part I., p. 9), and the Khumdan and Khumadan of
Theophylactus. (See TOMASCHEK, in Wiener Z.M., t. III., p. 105;
Marquart, Eransahr, pp. 316-7; Osteuropaeische und Ostasiatische
Streifzuege, pp. 89-90.) (PELLIOT.)
XLI., p. 29 n. The vocabulary Hwei Hwei (Mahomedan) of the College of
Interpreters at Peking transcribes King chao from the Persian Kin-chang, a
name it gives to the Shen-si province. King chao was called Ngan-si fu in
1277. (DEVERIA, Epigraphie, p. 9.) Ken jan comes from Kin-chang =
King-chao = Si-ngan fu.
Prof. Pelliot writes, Bul. Ecole franc. Ext. Orient, IV., July-Sept.,
1904, p. 29: "Cette note de M. Cordier n'est pas exacte. Sous les Song,
puis sous les Mongols jusqu'en 1277, Si-ngan fou fut appele King-tchao
fou. Le vocabulaire houei-houei ne transcrit pas 'King-tchao du persan
kin-tchang,' mais, comme les Persans appelaient alors Si-ngan fou
Kindjanfou (le Kenjanfu de Marco Polo), cette forme persane est a son
tour transcrite phonetiquement en chinois Kin-tchang fou, sans que les
caracteres choisis jouent la aucun role semantique; Kin-tchang fou
n'existe pas dans la geographie chinoise. Quant a l'origine de la forme
persane, il est possible, mais non par sur, que ce soit King-tchao fou. La
forme 'Quen-zan-fou,' qu'un ecolier chinois du Chen Si fournit a M. von
Richthofen comme le nom de Si-ngan fou au temps des Yuan, doit avoir ete
fautivement recueillie. Il me parait impossible qu'un Chinois d'une
province quelconque prononce zan le caractere [Chinese] tchao."
XLI., p. 29 n. A clause in the edict also orders the foreign bonzes of Ta
T'sin and Mubupa (Christian and Mobed or Magian) to return to
secular life.
Mubupa has no doubt been derived by the etymology mobed, but it is
faulty; it should be Muhupa. (PELLIOT, Bul. Ecole franc. Ext. Orient,
IV., July-Sept., 1904, p. 771.) Pelliot writes to me that there is now no
doubt that it is derived from mu-lu hien and that it must be understood
as the "[religion of] the Celestial God of the Magi."
XLIII., p. 32.
"The chien-tao, or 'pillar road,' mentioned, should be chan-tao, or
'scaffolding road.' The picture facing p. 50 shows how the shoring up or
scaffolding is effected. The word chan is still in common use all over
the Empire, and in 1267 Kublai ordered this identical road ('Sz Ch'wan
chan-tao') to be repaired. There are many such roads in Sz Ch'wan
besides the original one from Han-chung-Fu." (E.H. PARKER, As. Quart.
Rev., Jan., 1904, p. 144.)
XLIV., p. 36. SINDAFU (Ch'eng tu fu). - Through the midst of this great
city runs a large river.... It is a good half-mile wide....
"It is probable that in the thirteenth century, when Marco Polo was on his
travels, the 'great river a good half-mile wide,' flowing past Chengtu,
was the principal stream; but in the present day that channel is
insignificant in comparison to the one which passes by Ta Hsien, Yung-Chia
Chong, and Hsin-Chin Hsien.
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