nnually
to inspect the newly-deceased couples around his village, and to arrange
their weddings to earn his livelihood.'"

Mr. Kumagusu Minakata adds:

"The passage is very interesting, for, besides giving us a faithful
account of the particulars, which nowadays we fail to find elsewhere, it
bears testimony to the Tartar, and not Chinese, origin of this practice.
The author, Kang Yu-chi, describes himself to have visited his old home in
Northern China shortly after its subjugation by the Kin Tartars in 1126
A.D.; so there is no doubt that among many institutional novelties then
introduced to China by the northern invaders, Marriage of the Dead was so
striking that the author did not hesitate to describe it for the first
time.

"According to a Persian writer, after whom Petis de la Croix writes, this
custom was adopted by Jenghiz Kan as a means to preserve amity amongst his
subjects, it forming the subject of Article XIX. of his Yasa promulgated
in 1205 A.D. The same writer adds: 'This custom is still in use amongst
the Tartars at this day, but superstition has added more circumstances to
it: they throw the contract of marriage into the fire after having drawn
some figures on it to represent the persons pretended to be so marry'd,
and some forms of beasts; and are persuaded that all this is carried by
the smoke to their children, who thereupon marry in the other world'
(Petis de la Croix, _Hist. of Genghizcan_, trans. by P. Aubin, Lond.,
1722, p. 86). As the Chinese author does not speak of the burning of
papers in this connection, whereas the Persian writer speaks definitely of
its having been added later, it seems that the marriage of the dead had
been originally a Tartar custom, with which the well-known Chinese
paper-burning was amalgamated subsequently between the reigns of Genghiz
and his grandson Kublai--under the latter Marco witnessed the customs
already mingled, still, perhaps, mainly prevailing amongst the Tartar
descendants."

LV., p. 266. Regarding the scale of blows from seven to 107, Prof. Pelliot
writes to me that these figures represent the theoretical number of tens
diminished as a favour made to the culprit by three units in the name of
Heaven, Earth and the Emperor.

LV., p. 268, n. 2. In the _Yuan Shi_, XX. 7, and other Chinese Texts of
the Mongol period, is to be found confirmation of the fact, "He is
slaughtered like a sheep," i.e. the belly cut open lengthwise.
(Pelliot.)

LVI., p. 269. "T