[3] Ramusio’s version runs thus: “The palace presents one side to the centre of the city and the other to the city wall. And from either extremity of the palace where it touches the city wall, there runs another wall, which fetches a compass and encloses a good 16 miles of plain, and so that no one can enter this enclosure except by passing through the palace.”
[4] This narrative, translated from Chinese into Russian by Father Palladius, and from the Russian into English by Mr. Eugene Schuyler, Secretary of the U.S. Legation at St. Petersburg, was obligingly sent to me by the latter gentleman, and appeared in the Geographical Magazine for January, 1875, p. 7.
[5] See [Bk. II. chap. xiv. note 3].
[6] In the first edition I had supposed a derivation of the Persian words Jádú and Jádúgari, used commonly in India for conjuring, from the Tartar use of Yadah. And Pallas says the Kirghiz call their witches Jádugar. (Voy. II. 298.) But I am assured by Sir H. Rawlinson that this etymology is more than doubtful, and that at any rate the Persian (Jádú) is probably older than the Turkish term. I see that M. Pavet de Courteille derives Yadah from a Mongol word signifying “change of weather,” etc.
[7] [See W. Foerster’s ed., Halle, 1887, p. 15, 386.—H. C.]
[8] A young Afghan related in the presence of Arthur Conolly at Herat that on a certain occasion when provisions ran short the Russian General gave orders that 50,000 men should be killed and served out as rations! (I. 346.)
[9] Ar. Táfir, a sordid, squalid fellow.
[10] [Cf. Paulin Paris’s ed., 1848, II. p. 5.—H. C.]
[11] Shen, or coupled with jin “people,” Shenjin, in this sense affords another possible origin of the word Sensin; but it may in fact be at bottom, as regards the first syllable, the same with the etymology we have preferred.
[12] I do not find this allusion in Mr. Beal’s new version of Fahian. [See Rémusat’s éd. p. 227; Klaproth says (Ibid. p. 230) that the Tao-szu are called in Tibetan Bonbò and Youngdhroungpa.—H. C.]