ion. His first and only article of faith was the
existence of one God, the Author of all good; who fills by his presence
the heavens and earth, which he has created by his power. The Tartars
and Moguls were addicted to the idols of their peculiar tribes; and many
of them had been converted by the foreign missionaries to the religions
of Moses, of Mahomet, and of Christ. These various systems in freedom
and concord were taught and practised within the precincts of the same
camp; and the Bonze, the Imam, the Rabbi, the Nestorian, and the Latin
priest, enjoyed the same honorable exemption from service and tribute:
in the mosque of Bochara, the insolent victor might trample the Koran
under his horse's feet, but the calm legislator respected the prophets
and pontiffs of the most hostile sects. The reason of Zingis was not
informed by books: the khan could neither read nor write; and, except
the tribe of the Igours, the greatest part of the Moguls and Tartars
were as illiterate as their sovereign. [601] The memory of their exploits
was preserved by tradition: sixty-eight years after the death of Zingis,
these traditions were collected and transcribed; [7] the brevity of
their domestic annals may be supplied by the Chinese, [8] Persians, [9]
Armenians, [10] Syrians, [11] Arabians, [12] Greeks, [13] Russians, [14]
Poles, [15] Hungarians, [16] and Latins; [17] and each nation will deserve
credit in the relation of their own disasters and defeats. [18]

[Footnote 501: Before his armies entered Thibet, he sent an embassy to
Bogdosottnam-Dsimmo, a Lama high priest, with a letter to this effect:
"I have chosen thee as high priest for myself and my empire. Repair then
to me, and promote the present and future happiness of man: I will be
thy supporter and protector: let us establish a system of religion,
and unite it with the monarchy," &c. The high priest accepted the
invitation; and the Mongol history literally terms this step the _period
of the first respect for religion_; because the monarch, by his public
profession, made it the religion of the state. Klaproth. "Travels in
Caucasus," ch. 7, Eng. Trans. p. 92. Neither Dshingis nor his son and
successor Oegodah had, on account of their continual wars, much leisure
for the propagation of the religion of the Lama. By religion they
understand a distinct, independent, sacred moral code, which has but
one origin, one source, and one object. This notion they universally
propagate, and eve