[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
    Jadu and Jadugari, used commonly in India for conjuring, from the
    Tartar use of Yadah.  And Pallas says the Kirghiz call their witches
    Jadugar. (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
    (Jadu) 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. Tafir, 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
    Remusat’s ed. p. 227; Klaproth says (Ibid. p. 230) that the Tao-szu
    are called in Tibetan Bonbo and Youngdhroungpa.—­H.  C.]

[13] Apparently they had at their command the whole encyclopaedia of
    modern “Spiritualists.”  Duhalde mentions among their sorceries the art
    of producing by their invocations the figures of Lao-tseu and their
    divinities in the air, and of making a pencil to write answers to
    questions without anybody touching it.

[14] It is possible that this may point to some report of the mystic
    impurities of the Tantrists.  The Saktian, or Tantrists, according to
    the Dabistan, hold that the worship of a female divinity affords a
    greater recompense. (II. 155.)