Читати книгу - "Genghis Khan and the Making of the Modern World"

the task of warfare by treating his enemies as objects of prey to be trapped and stalked, and he thereby conquered his vast empire.

The hunt combined a recreational pastime enjoyed by Khubilai with the imperial needs of ceremonial pomp and wasteful spectacle. Khubilai still participated in some of the traditional features of the Mongol hunt and lifestyle—the emphasis on archery, trained raptors, enjoyment of mare’s milk, sleeping in tents, and organization of the Armies of the Left and the Right. But he turned it into a decadent and luxurious recreation that provided costly, if vapid, amusements for the Mongol elite and himself. His great procession was more show than substance. Its meaning came from the public spectacle that it made and the impression it created on his subjects and foreign visitors.

Like the frequent relocation of camp on the Mongol steppe, Khubilai’s caravan followed a rider carrying his Spirit Banner before him. The Spirit Banner led him on a frivolous round of entertainments that ultimately meant nothing and ended nowhere. The Mongol Empire would continue on for another century, but already, only three generations after its founding, it had lost its way. It was clear to anyone that the Spirit Banner of Genghis Khan no longer led his descendants and the people who claimed to be his followers.

9

Their Golden Light

The artists of China and Paris vied with each other

in the service of the great Khan.

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DWARD

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IBBON

DURING MASS ONE DAY in the winter of 1287–1288, King Edward I of England rose up from his throne to stand in honor of Rabban Bar Sawma, the newly arrived envoy from the Mongol Emperor Khubilai Khan. When he reached the court of the English king, Rabban Bar Sawma had probably traveled farther than any official envoy in history, covering some seven thousand miles on the circuitous land route from the Mongol capital, through the major cities of the Middle East, and on to the capitals of Europe. King Edward stood before the envoy not to offer submission to the Mongol Khan, but to accept bread from the hand of the Mongol envoy as part of the Christian sacrament of communion. Since the early European envoys to the Mongols had been priests, Khubilai Khan had chosen Rabban Bar Sawma because, although a loyal Mongol, he was also a Christian priest, albeit of the Assyrian rite.

Rabban Bar Sawma’s mission began as a pilgrimage from Khubilai Khan’s capital to Jerusalem, but after reaching Baghdad, his superiors diverted him to Europe in 1287. In addition to visiting with the Mongol Ilkhan in Persia, Emperor Andronicus II Palaeologus of Byzantium in Constantinople, the College of Cardinals in Rome, and King Philip IV of France in Paris, Rabban Bar Sawma made his way to the court of Edward, at the most distant point of his journey. He delivered letters and gifts to each monarch along his route, and he stayed in each court for a few weeks or months before moving on to the next. He used his time sightseeing and meeting with scholars, politicians, and church officials to tell them about the Great Khan of the Mongols, his subordinate the Ilkhan, and their burning desire for peaceful relations with the world. On his way back through Rome, Pope Nicholas IV invited Rabban Bar Sawma to celebrate Mass in his language; and then, on Palm Sunday, 1288, the pope celebrated Mass and personally gave communion to the Mongol envoy.

The crowned heads of Europe received Rabban Bar Sawma openly in their courts, but many prior envoys had been sent, only to be officially ignored by church and state. As early as 1247, during the reign of Guyuk Khan, Matthew Paris reported ambassadors from the Mongols arriving at the French court. Again in the summer of the following year, “two envoys came from the Tartars, sent to the lord pope by their prince.” During the earlier visits, however, European officials seemed afraid to let out any information about the Mongols. As Paris wrote, “the cause of their arrival was kept so secret from everyone at the curia that it was unknown to clerks, notaries and others, even those familiar with the pope.” Again in 1269, when the Polo brothers, Maffeo and Nicolo, returned from their first trip to Asia, they brought a request from Khubilai Khan to the pope to send the Mongols one hundred priests, that they might share their knowledge with the Mongol court.

With the tremendous emphasis on religious freedom throughout the Mongol Empire, Rabban Bar Sawma was surprised when he arrived in Europe and found that only a single religion was tolerated. He found particularly amazing that the religious leaders had so much political power over nations as well as more mundane powers over the everyday lives of the common people. As a Christian himself, he was delighted with the monopoly that his religion exercised, but it presented a stark contrast to the Mongol Empire where many religions flourished but had the obligation to serve the needs of the empire before their own.

Despite the publicity of his visit and the cordial reception across Europe, Rabban Bar Sawma fared no better in his mission than the other unacknowledged envoys; he failed to secure treaties with a single one of the European monarchs or church officials. His only success was that he managed to get a commitment from the pope to send teachers to the Mongol court as Khubilai had requested several times already. Failing in his diplomatic mission, Rabban Bar Sawma returned to the court of the Ilkhan in Persia, and related the events of his travels that were copied down in Syriac as The History of the Life and Travels of Rabban Swama, Envoy and Plenipotentiary of the Mongol Khans to the Kings of Europe. The trip of Rabban Bar Sawma, and particularly his serving