9 Of this writer Yule says, “He gives an unfavourable account of the literature and morals of their clergy, which deserves more weight than such statements regarding those looked upon as schismatics generally do; for the narrative of Rubruquis gives one the impression of being written by a thoroughly honest and intelligent person.” (Cathay and the Way Thither, vol. i. p. xcviii.) ↑
14 So notoriously brutal was the treatment they received that even the Chinese showmen in their exhibitions of shadow figures exultingly brought forward the figure of an old man with a white beard dragged by the neck at the tail of a horse, as showing how the Mongol horsemen behaved towards the Musalmans. (Howorth, vol. i. p. 159.) ↑
15 Raverty, p. 1146. Howorth, vol. i. pp. 112, 273. This edict was only withdrawn when it was found that it prevented Muhammadan merchants from visiting the court and that trade suffered in consequence. ↑
23 It is of interest to note that Najm al-Dīn Muk͟htār al-Zāhidī in 1260 compiled for Baraka K͟hān a treatise which gave the proofs of the divine mission of the Prophet, a refutation of those who denied it, and an account [228]of the controversies between Christians and Muslims. (Steinschneider, pp. 63–4.) ↑
40 Hammer-Purgstall: Geschichte der Ilchanen, vol. ii. p. 182. It is not improbable that the captive Muslim women took a considerable part in the conversion of the Mongols to Islam. Women appear to have occupied an honoured position among the Mongols, and many instances might be given of their having taken a prominent part in political affairs, just as already several cases have been mentioned of the influence they exercised on their husbands in religious matters. William of Rubruck tells us how he found the influence of a Muslim wife an obstacle in the way of his proselytising labours: “On the day of Pentecost a certain Saracen came to us, and while in conversation with us, we began expounding the faith, and when he heard of the blessings of God to man in the incarnation, the resurrection of the dead, the last judgment, and the washing away of sins in baptism, he said he wished to be baptised; but while we were making ready to baptise him, he suddenly jumped on his horse saying he had to go home to consult with his wife. And the next day talking with us he said he could not possibly venture to receive baptism, for then he could not drink cosmos” (mare’s milk). (Rubruck, pp. 90–1.) ↑
47 When the power of the Chag͟hatāy K͟hāns declined, a portion of the eastern division of their realm became practically independent under the name of Mug͟halistān, a pastoral country suited to the habits of nomad herdsmen, in what is now known as Chinese Turkistan. ↑
49 In the reign of ʻAbd al-Karīm, who was K͟hān of Kāshgar from A.H. 983 to 1003 (A.D. 1575–1594). ↑
61 De Baschkiris quae memoriae prodita sunt ab Ibn-Foszlano et Jakuto, interprete C. N. Fraehnio. (Mémoires de l’Académie Impériale des Sciences de St. Pétersbourg, tome viii. p. 626. 1822.) ↑
69 The Russian Policy regarding Central Asia. An historical sketch. By Prof. V. Grigorief. (Eugene Schuyler: Turkistan, vol. ii. pp. 405–6. 5th ed. London, 1876); Franz von Schwarz: Turkestan, p. 58. (Freiburg, 1910.) ↑
71 D. Mackenzie Wallace: Russia, vol. i. pp. 242–4. (London, 1877, 4th ed.) R. du M. M., vol. ix. (1909), p. 249. Bobrovnikoff, p. 5 sqq. ↑
73 E.g. “En 1883, des paysans Tatars du village d’Apozof étaient poursuivis, devant le tribunal de Kazan, pour avoir abandonné l’orthodoxie. Les accusés déclaraient avoir toujours été musulmans; sept d’entre eux n’en furent pas moins condamnés, comme apostats, aux travaux forcés.… Beaucoup de ces relaps ont été déportés en Sibérie.” Anatole Leroy-Beaulieu: L’Empire des Tsars et les Russes, tome iii. p. 645. (Paris, 1889–93.) ↑