Marcus Aurelius equine statue
The first foreigners to arrive on the Chinese coast were probably Indians and Romans.The earliest recorded official contact between China and ancient Rome was in A.D. 166 when, according to a Chinese account, a Roman envoy, possibly sent by Roman Emperor Marcus Aurelius, arrived in China. This is the only meeting between the great civilizations of Rome and China of which a record survives. The Romans referred to the people of the remote East as the Seres—the Silk People. The term may have referred to tribes in Central Asia not the Chinese. The Romans, by the way, thought silk came from trees.

Romans are believed by some to have made it as far east as the Gobi Desert around 2,000 years ago. The people in Zhelaizhai, a village in Gansu Province in western China near the Qilain mountains, insist they are descendants of Romans and say the curly hair, straight noes, and light-colored eyes that some of them have proves it.

The Romans that made it to China are said to have been soldiers under Crassus—a Roman leader who formed the First Triumvirate with Julius Caesar and Pompey—who survived a battle against the Parthians in Syria and Iran and then made their way east, working as mercenaries for the Huns, until they were captured by Chinese troops during a Chinese attack on the Hun ruler Zhizhi in present-day Uzbekistan.

Evidence for this claim, first proffered by Oxford historian Homer Dubbs in the 1950s, includes: 1) the mention of “fish scale formations”—a formation of overlapping shields ?made only by Roman soldiers”— by Zhizhi’s army; 2) Roman-style palisades found in the wall in the town where Zhizhi lived; and 3) a city called Liqian in a historical record dated to A.D. 5. At that time Liqian was also the name used by Chinese for Rome. Only two other Chinese cities mentioned had the names of foreign places—Kucha and Wen-suit—and both were given the name of the foreigners that lived there.

Among the biggest promoters of the Roman connection are tourist officials in Zhelaizhai who have erected a statue of Roman next to ones of a Han Chinese and a Muslim Hui Chinese, and built a new museum with a skeleton said to be of a Roman, found in a 2000-year-old tomb, and charts that show Roman physiological features found among the local people. There is even a luxury hotel for tourists that have yet to arrive in great numbers.

Good Websites and Sources on the Silk Road: Silk Road Seattle ; Silk Road Foundation ; Wikipedia Wikipedia ; Silk Road Atlas ; Old World Trade Routes ; Travel Photos ; Yo Yo Ma’s Silk Road Project ; Silk Road Society ; Silk Road Travelers ; International Dunhuang Project ; Camel Trains in the Desert ; Ancient China Life Ancient China Life

Bactrian Roman-Greco coins
found in China
Books: on the Silk Road The Silk Road (Odyssey Guides); Marco Polo: A Photographer's Journey by Mike Yamashita (White Star, 2002); “Life along the Silk Road” by Whitfield, Susan (Berkeley: University of California Press, 1999); “The Silk Route: Trade, Travel, War and Faith” by Susan Whitfield, with Ursula Sims-Williams, eds. (London: British Library, 2004); “The Camel and the Wheel” by Richard Bulliet (Cambridge: Harvard University Press, 1975); When China Ruled the Seas by Louise Levathes. Books on 18th and 19th Century European Explorers of Western China: The Question of Hu by Jonathan Spence and Foreign Devils on the Silk Road by Peter Hopkirk. You can help this site a little by ordering your Amazon books through this link:; Television show: Silk Road 2005, a 10-episode production by China's CCTV and Japan's NHK, with music by Yo Yo Ma and the Silk Road Ensemble. The original series was shown in 1980s.

Marco Polo: Wikipedia Marco Polo Wikipedia ; Marco Polo Odyssesy ; Open Directory Project ; Works by Marco Polo ; Internet Movie Database ; Marco Polo and his Travels ; Zheng He and Early Chinese Exploration : Wikipedia Chinese Exploration Wikipedia ; Le Monde Diplomatique ; Zheng He ; Zheng He Wikipedia Wikipedia ; Gavin Menzies’s 1421 ; Asia Recipe ; First Europeans in Asia Wikipedia ; Matteo Ricci

Friar John of Pian de Carpine

The first known European to travel from Europe to China on the Silk Road was John of Pian de Carpine (1180?-1252), a Franciscan friar and former companion of Saint Francis of Assisi, who was dispatched by Pope Innocent IV in 1245 to go to Mongolia with the mission of setting up diplomatic ties with the Mongols and converting the Great Guyuk Khan to Christianity. Carpine traveled to Asia 28 years before Marco Polo. Their mission at the time was comparable to sending a man to the moon and bringing him back alive.

Friar John attended Guyuk's enthronement and was granted an audience with the Great Khan. He delivered a message from the Pope in which the pope expressed his wish for Christians and Mongols to be friends but insisted that the Mongols must embrace Christianity and repent for murdering Christians in Hungary and Poland. The Great Khan was not moved. His reply delivered in a note carried back to Europe by Friar John read: "Come, Great Pope...and pay homage to us."

Christian pilgrims in Constantinople

Friar John and his Polish companion, Friar Benedict, went first to the ruins of Kiev and then the Mongol summer camp at Sira Ordu, covering the final 3,000 miles to Karakorum in 106 days. The most difficult part of their journey was in the Altai mountains where, Friar John wrote: "I was ill to the point of death; but I had myself carried along in a cart in the intense cold through the deep snow, so as not to interfere with the affairs of Christendom."

They also had a hard time in the Gobi Desert. The Mongols, he wrote, "told us that if we took into Mongolia the horses which we had, they would all die, for the snows were deep, and they did not know how to dig out the grass from under the snow like Mongol horses, nor could anything else be found (on the way) for them to eat, for the Tartars had neither straw nor hay nor fodder. So, on their advise, we decided to leave our horses there."

When the two Friars arrived in Karakoram, two thousand Mongol chiefs were there Guyuk Khan's enthronement. Friar John wrote: "They asked us if we wished to make any presents; but we had already used up nearly everything we had, so we had nothing to give them at all."

Given up for dead, Friar John made it back to Europe two and half years after beginning his journey. Other friars followed in their footsteps in the following years but they too had little success in converting the Great Khan to Christianity. [Source: "The Discoverers" by Daniel Boorstin]

Rabban Sauma: Chinese Christian Travels to Europe

Between 1275 and 1288, around the same time Marco Polo made his journey, a Mongol Christian monk named Rabban Sauma traveled west from China to Europe. Described as a reverse March Polo, he originally intended to stop at Jerusalem but continued on to Constantinople and then Rome. He met the Philip the Fair, the king of France, and Edward I, the king of England.

Sauma trekked more than 7,000 miles on the Silk Road. He wrote diaries of his adventurers that have survived. His life and adventures are described in the book Voyager from Xanadu: Rabban Sauma and the First Journey from China to the West by Morris Rossabi, a professor at the City University of New York.

Born in Beijing, Sauma was a cleric in the Nestorian Church. His goal was seek help from Europe to drive the Muslims out of areas where Nestorians lived. Samua wrote that crossing the Taklamakan Desert was "a toilsome and fatiguing journey that took two months." It took him four years to reach the Middle East, where he lingered for a while, and another three years to reach Rome from Jerusalem. He said Italy "resembled a paradise; its winter was not cold; and its summer not hot." In the end he was unable to win support for his cause and headed back east and died in Baghdad in 1294.

Friar Oderic and Other Silk Road Explorers

Byzantine silk tapestry

One of the greatest European explorers in China after Marco Polo was Friar Odoric of Pordenone, a Franciscan monk from Italy who wore a hair shirt and walked barefoot when he traveled. After arriving in China by sea in 1321, Oderic was the first Westerner to give detailed accounts of cormorant fishing, the foot binding of women and the Chinese custom of letting one's fingernails grow long.

After arriving in Canton from India Friar Odoric ventured eastward where he wrote he "came unto a city named Fuzo, which contains...great and fair cocks, and all their hens are as white as the very snow, having wool instead of feather, like unto sheep." Hangzhou he said had "many houses of ten or twelve stories" and "eleven thousand bridges...I marveled much how such an infinite number of persons could inhabit and live together."

In 1997, a manuscript of Europe-to-China journey surfaced under the name City of Life that was reportedly written by a Jewish-Italian merchant named Jacob d'Ancona in 1272, four years before Marco Polo arrived in China. The manuscripts was largely dismissed as a fake. Some of the words in it, scholars claimed, were the equivalent of finding the words like Oldsmobile in the Dead Sea scrolls.

Europeans and Trade In China After Marco Polo

The Portugese were the first Europeans to land in China. In 1513, about 20 years after the Portuguese arrived in India and Columbus sailed to the New World, the Portuguese explorer Jorge Alvares arrived in China. The Portuguese set up a trade monopoly in China in 1557 that operated through the strictly controlled colony of Macau. They also traded at the twice-yearly fairs in Canton. Since the Chinese were forbidden from trading with Japan, the Portuguese served as middlemen, trading pepper from Malacca, silks form China and silver from Japan.

British, Dutch and Spanish traders arrived in China after the Portuguese but most of their attempts to set up trading partnerships with Qing dynasty were met with rejection. In 1760 Canton was opened to foreign traders under the Canton system, which was controlled by a guild known as the Cohong.

Early European arrivals in China were fascinated by chopsticks, printing, the high numbers of people, the collection of night soil, and the songs of caged nightingales that "melt themselves into music." The discovery of large deposits of silver in the New World in the 16th century lead to waves of high inflation in Ming era China.

In 1636, King Charles I authorized a small fleet of four ships, under the command of Captain John Weddell, to sail to China and establish trade relations. At Canton the expedition got into a firefight with a Chinese fort. Other battles occurred after that. The British blamed the failure in part on their inability to communicate. Later tea became an important trade item between China and England. The first tea arrived in London from China in 1652.

Jesuits in China

Death of St. Francis Xavier
Jesuit missionaries were among the first foreigners to arrive in China.Their advise was sought on scientific and astronomical matters Their knowledge about astronomy was particularly valued because the Emperor needed knowledge about the seasons and the movement of celestial objects to set the dates for important rituals. At first the Jesuits were not allowed to preach and later when they were they won few converts.

St. Francis Xavier (1506-1552)---the famous Spanish Jesuit missionary who devoted his life to spreading Christianity in Asia---died at the age of 46 on the island Sancian off Guandong province in China in present-day Macau during a proselytizing mission. After he died his body was packed in lime and shipped to Goa. His body was buried and later exhumed by Jesuits who cut off his right arm and sent it to the Pope as a gift. What remained of the body was placed in a gold and glass coffin in a Goa cathedral.

Known as the sainted Apostle of the Indies, St. Francis Xavier was the youngest son of a Basque aristocrat. When he was 28 he helped found the Society of Jesus (Jesuits). In 1542 he arrived in Goa and buried many dead Portuguese voyagers in India. He went to Japan in 1549 and helped Christianity advance very quickly there, especially in southern Japan. He also went to Indonesia and Sri Lanka.

The Spanish Dominican Navarrette lived and worked in China from 1659 to 1664. He wrote: "It is God's special Providence that the Chinese don't know what is done in Christendom, for if they did there would be never a man among them but would spit in our faces."

Matteo Ricci

Matteo Ricci (1552-1610) was the most famous of the Jesuit priests and the most influential European in China since Marco Polo. He translated the Confucian analects to Portuguese and developed the first methods for romanizing Chinese characters. He arrived in Macau in 1582; moved to Beijing in 1603; and spent 20 years with imperial court in Beijing. He wrote extensively about the things he observed and has been widely quoted by historians.

In 1577 Ricci wrote: "of all the great nations, the Chinese have had the least commerce, indeed, one might say that they have had practically no contact whatever, with other nations, and consequently they are grossly ignorant of what the world in general is like...their universe was limited to their own fifteen provinces, and in the sea painted around it they had placed a few islands to which they gave the names of different kingdoms they had heard of.

"All of these islands put together would not be as large as the smallest of the Chinese provinces," Ricci wrote. "With such a limited knowledge, it is evident why they boasted of their kingdom as being the whole world, and why they call it Thienhia, meaning everything under the heavens. When they learned that China was only part of the great east, they considered such an idea, so unlike their own, to be something utterly impossible." [Source: "The Discoverers" by Daniel Boorstin]

Ricci also mentioned that to the Chinese "the heavens are round but the earth is flat and square...They could not comprehend the demonstrations proving that the earth is a globe, made up of land and water and that a globe of its nature has neither beginning nor end...Because of their ignorance of the size of the earth and the exaggerated opinion they have of themselves, the Chinese are of the opinion that only China among the nations is deserving of admiration...They look upon all other people not only as barbarous but as unreasoning animals."

Book: Memory Palace of Matteo Ricci by Jonathan Spence (Viking Press).

European Telescopes and Clocks in China

The Ming emperors had little interest in the religion introduced to them by the European Jesuits, but they were fascinated by the European gadgets that were brought to them, namely large weight-driven- and small spring-driven clocks. When Father Ricci, after many tries, was finally granted an audience with the emperor in the late 16th century, the Chinese ruler didn't ask him about Christianity but rather asked him why the bells on his clock stopped ringing. [Source: "The Discoverers" by Daniel Boorstin]

The Emperor's Italian clock struck him "dumb with astonishment," wrote Ricci, because it was "a work the like of which had never been seen, nor heard, nor even imagined, in Chinese history." The clock, Ricci wrote, “was always kept before him, because he liked to look at it and to listen to it ringing the time." After the Emperor was exposed to European clocks Jesuits replaced the resident Muslim astrologers.

Ricci, perhaps more than any other European, was responsible for introducing Western science to China. After helping to fix the emperor's clock, he and a team of mathematicians, Jesuits fathers and eunuchs were "permitted to enter the presence of the King, to wind a small clock.” The Jesuits earned an even higher place in the emperor's court when they correctly forecast the correct time and duration of a solar eclipse on June 21, 1629, which Chinese astronomers predicted would take place an hour before it actually did. [Source: "The Discoverers" by Daniel Boorstin]

Among the other things introduced by Europeans were the equatorial armilla, celestial globe and altazimuth. When a telescope made with the help of Jesuit missionaries was presented to the Emperor in 1634, Confucian scholars worried about teh consequences of such a devise ended up in enemy hands. "If there should break out unexpectedly a military revolution," one scholar wrote, "one can look at it from a distance, the place of the enemy, the encampments, the men, the horses, whether armed more or less, and to know thus whether one is ready or not, whether it is fitting to attack or to defend oneself, and also whether it is fitting to discharge the cannon. Nothing is more useful than this instrument." [Source: "The Discoverers" by Daniel Boorstin]

Demand for European Clocks in China

By the 16th century, Europeans had mastered the making of spring-driven clocks while the Chinese primarily produced more primitive weight driven clocks models well into the 19th century. The Chinese loved elaborate European clocks and many Europeans made fortunes trying to meet the demand. [Source: "The Discoverers" by Daniel Boorstin]

In the early 19th century John Barrow, the founder of the Royal Geographical Society wrote: One Dutch gentleman "took it into his head that cuckoo clocks might prove a saleable article in China, and accordingly brought in a large assortment, which more than answered his most sanguine expectations. But as these wooden machines were constructed for sale only, and not for use, the cuckoo clocks became all mute long before the second arrival of this gentleman with another cargo."

"His clocks," Barrow continued, "were not only unsalable, but the former purchasers threatened to return theirs upon his hands, which would have certainly been done, had not a thought entered his head, that not only pacified his former customers but procured him also other purchasers for his second cargo: he convinced them by undeniable authorities, that the cuckoo was a very odd kind of bird which sung only at certain seasons of the year, and assured them that whenever the proper time arrived, all the cuckoos they had purchased would once again "tune their melodious throats."

Explorers from the Marco Polo Era

1245-1247, 1249-1251. Andrew of Longjumeau. A Dominican and papal envoy to the Mongols, traveled from the Holy Land to vicinity of Tabriz (N. Iran) on his first trip. On the second, accompanied by several others including his brother William, went much farther (his route is not well documented) to the inner Asian dominions of the Mongols, where he arrived during the regency of Oghul Qaimish, the widow of Khan Güyüg. We know of his journeys from summaries in Matthew Paris's Chronica Majora. [Source: Silkroad Foundation |*|]

1220-1221. Wu-ku-sun Chung tuan.Accompanied by An T'ing chen, sent as ambassador of the Jin emperor to Chingis Khan, whom he found apparently in the Hindukush mountains (today's Afghanistan), not "the North." The Pei shi ki (Notes on an Embassy to the North) is a written version of his oral report copied in the Chi pu tsu chai ts'ung shu. Bretschneider indicates the "narrative is of little importance." |*|

1221-1224. K'iu Ch'ang Ch'un and Li chi ch'ang. An eminent Taoist monk born in 1148 CE and thus elderly at the time of his trip, Ch'ang Ch'un was ordered by Chingis Khan to travel to his court. The route went through the Altai and Tienshan mountains, the southern parts of today's Kazakhstan, through Kyrgyzstan, to Samarkand and then down into NE Iran and Afghanistan. He was accompanied by Li Chi ch'ang, who wrote the Hsi Yu Chi, a rather detailed diary of the journey; it was published with an introduction by Sun si in 1228 and included in the Tao tsang tsi yao. Bretschneider feels that this account "occupies a higher place than many reports of our European mediaeval tavellers." |*|

1245-1248. Ascelinus and Simon of San Quentin. Dominican envoys of the Pope to the Mongols, who went from the Levant into the southern Caucasus and returned (accompanied by Mongol envoys) via Tabriz, Mosul, Allepo, Antioch and Acre. There is information about the embassy in Matthew Paris's chronicle as well as in an account written by Simon of San Quentin, which has not been translated into English. |*|

1245-1247. John of Plano Carpini (Pian del Carpine) and Benedict the Pole. Franciscan monks sent as envoys of Pope Innocent IV to the Mongol Khan. Traveled through the dominions of Khan Batu (ruler of the "Golden Horde") to the vicinity of Karakorum, where they witnessed the proclamation of Güyüg as the new Great Khan. Where he is discussing that which he actually saw, Friar John's account ("History of the Mongols"/Historia Mongalorum) is "the first direct authentic description of Asia" (Olschki) and one of the most perceptive and detailed accounts we have of the Mongols in the thirteenth century. Considering his European Christian perspective, it is surprisingly unbiased. It became quite widely known in Europe through excerpts in an encyclopedia compiled by Vincent of Beauvais, the Speculum Historiale. |*|

1253-1255. William (Guillaume/Willem) of Rubruck (Ruysbroeck). Franciscan missionary from Flanders who traveled through the Black Sea and the territories of the Golden Horde to the court of the Great Khan Möngke at Karakorum. His account (Itinerarium) is "a mine of varied information about the Asiatic life of his times" (Olschki). It contains "the fullest and most authentic information on the Mongol Empire in its pre-Chinese phase" (Dawson); it is of interest for descriptions of encounters with Nestorian Christians, of Karakorum itself and the palace which is no longer extant, and much more. Although his experiences interested his contemporary Roger Bacon, Rubruck's account did not become widely known until it was translated and published late in the sixteenth century. |*|

1254-1255. Hayton I (also, Hethum, Haithon) and Kirakos Gandsaketsi. King of Little Armenia, Hayton traveled through the Caucasus and territories of Khan Batu to the Great Khan Möngke in Karakorum and then back via Samarkand, Bukhara and Tabriz. The account of his travels was written down by Kirakos, who accompanied Hayton. This account is not to be confused with a descriptive narrative of the Near East written by Hayton's nephew of the same name. |*|

1259-1260. Ch'ang Te.Envoy from Mongol Khan Möngke to his brother Hülegü soon after the latter's conquest of the Abbasid Chaliphate. Ch'ang Te's Si Shi Ki, recorded by Liu Yu, is part travel diary and part a second-hand account of Hülegü's campaigns in the West. Its geographical information is inferior to that of Ch'ang Ch'un. |*|

1260-1263. Yeh-lü Hi Liang. Great-grandson of Yeh-lü Ch'u-ts'ai, who, with his father, worked for Möngke Khan and then Qubilai. His biography in the Yüan-shi relates his travels in Inner Asia in the period of the Mongol civil war prior to Qubilai's consolidation of power. |*|

1260-1269, 1271-1295. Niccolò and Maffeo Polo. The merchant father and uncle of Marco Polo traveled from the Crimea through the other territories of the Golden Horde to Bukhara and ultimately to the court of Qubilai Khan in North China. Qubilai sent them back to Europe on a mission to the Pope via the overland route; they arrived in Venice in 1269. When they departed again for China in 1271 via the Levant, Anatolia and Persia, they were accompanied by young Marco. Our knowledge of their travel is from Marco's book. |*|

1271-1295. Marco Polo. The most famous of the Silk Road travelers, who, by his own account, worked for Qubilai Khan. He traveled overland through Persia across the Pamirs and south of the Taklamakan; his return was by sea from China around south Asia to Hormuz, whence he went overland to the Mediterranean. A Venetian, Marco dictated his account to a professional writer of romances while imprisoned by the Genoese on his return. It is important to remember he was not keeping a diary. Olschki calls it "not...a book of travel and adventure, but a treatise of empirical geography." Clearly some of the descriptions are formulaic, others not based on direct observation, and others reflecting the common stock of travel mythology. Many of his observations are precise and verifiable; others unique but likely accurate. Since his main associations seem to have been with the Mongol rulers of China and with the Muslim merchant community, often he is silent about "obvious" features of Chinese society. Polo's book became well known in Renaissance Europe and served as a stimulus to further travel and discovery. |*|

1275-1279. 1287-1288. Rabban Bar Sauma and Markos. Önggüd (Turkic) Nestorian monks who traveled from Tai-tu, Qubilai Khan's northern capital, to the Middle East, via the southern branch of the Silk Road (through Khotan and Kashgar). Although on a pilgrimage to Jerusalem (which they never reached), they seem to have had official sponsorship from the Khan. Once in the Mongol Ilkhanid realms, they became involved in Nestorian church politics, and Markos eventually was elected head of the church as Patriarch Mar Yaballaha III. Bar Sauma was sent to the West as an emissary of the Ilkhanid ruler Arghun in 1287, with the goal of concluding an alliance against the Mamluks. Bar Sauma's writings were preserved in an abridged translation into Syriac, from which there are several translations into modern languages. As Rossabi notes, "His narrative remains the only one of its era to provide an East Asian perspective on European ways and rites," even though it is somewhat disappointing in detail about life in the places through which he traveled. Like their contemporary, Marco Polo, the travelers are not mentioned in any Chinese sources. |*|

1279-1328. John of Monte Corvino. Franciscan missionary, active in Armenia and Persia, and then in India and China. He left Tabriz for India in 1291 and arrived in Beijing probably after the death of Qubilai Khan in 1294. He was elevated to the rank of Archbishop in ca. 1307 and continued to head the Catholic mission there until his death. Although he did not write a travel narrative, several of his letters have been preserved. |*|

ca. 1316-1330. Odoric of Pordenone. Franciscan monk who traveled via Constantinople and the Black Sea to Persia, and then via the Indian Ocean to India in the early 1320s. From there he sailed around southeast Asia to the east coast of China and spent several years in Beijing. His claim to have returned via Tibet is dubious, although he apparently traveled overland, arriving back in Venice via the Black Sea and Constantinople. His lengthy travel account, which he dictated in 1330, became a "best seller," in part because of Odoric's indiscriminate mixture of tall tales with more authentic information. He occasionally notes aspects of Chinese culture that were ignored by Marco Polo, "with whose account he was certainly familiar" (de Rachewiltz). Important portions of his material were re-worked and given a further fictional gloss by the author of the very popular late medieval travel fable attributed to John Mandeville. |*|

1325-1354. Ibn Battuta. A native of Tangier (Morocco), Shams al-Din Abu 'Abd Allah Muhammad Ibn Battuta (1304-1368/9 or 1377) is famous for spending the years between 1325 and 1354, when he returned home, traveling across North Africa and through much of Eurasia, all the way to China. His initial goal was to participate in the pilgrimage to Mecca (the hajj); his interest in Muslim holy men and places dominates portions of his text. While he may have kept notes, the account as we have it is "a work of literature, part autobiography and part descriptive compendium" (Dunn). It was dictated to Ibn Djuzayy between 1354 and 1357. Some sections clearly do not contain eye-witness material; chronology is often confused. There are critical views of the value of his material on Iran and questions about how much he saw in China. Among the most valuable sections are his descriptions of Anatolia, the territories and customs of the Golden Horde, and Southern India. |*|

1339-1353. John of Marignolli. Franciscan sent as papal legate to Yüan (Mongol) Emperor of China. Entered the lands of the Golden Horde via the Black Sea. His route probably ran through Urgench (S. of Aral Sea), via Hami (north of the Taklamakan) to Beijing and Shang-tu, where he was received in August 1342. After three years, headed home via ship to Hormuz and then overland to the Levant. Included his travel recollections in his chronicle of the history of Bohemia; his account was ignored until the nineteenth century. |*|

1340. Francesco Balducci Pegolotti. A Florentine merchant, Pegolotti was active in the Eastern Mediterranean in the second quarter of the fourteenth century, at which time he acquired first- and second-hand information on the Asian trade. While he himself never travelled further east, his account is of particular interest for its description of the relative security of trade routes through the territories of the Mongol Empire and the great variety of products available in commercial centers such as Constantinople by about 1340. His merchant handbook survived in a copy made in 1471. |*|

Later Explorers

1403-1406. Ruy Gonzales de Clavijo and Alfonso Paez. Ambassadors of Spanish King Henry III of Castile and Leon to Timur (Tamerlane). A third envoy, Gómez de Salazar, died en route. Traveled through the Mediterranean to Constantinople, into the Black Sea to Trebizond and then overland via Tabriz to Balkh, Kesh (Shahr-i Sabs) and Samarkand. On return journey, they passed through Bukhara. Clavijo's account, written soon after his return in 1406, is a very important source for travel on the western part of the Silk Road. Its description of Tamerlane's Samarkand is one of the fullest available and includes substantial detail on economic life, trade with India and China, and Timurid buildings. [Source: Silkroad Foundation |*|]

1413-1415, 1421-1422, 1431-1433. Ma Huan. Muslim interpreter who accompanied the famous Ming admiral Ch'eng Ho (Zheng He) on his fourth, sixth and seventh expeditions to the Indian Ocean. His Ying-yai sheng-lan (Overall Survey of the Ocean's Shores) (published in 1451) contains valuable information on geography, products and trade in Southeast Asia, South Asia, and the Middle East. On the first two voyages, he went as far as Hormuz; on the third he apparently reached Mecca. |*|

1419-1422. Ghiyathuddin Naqqash. Artist representing Prince Mirza Baysunghur, son of Timurid ruler Shahrukh, in embassy sent by latter to Beijing in 1419. Describes travel via route north of Tarim Basin (through Turfan, Jiayuguan, Suzhou to Beijing and back via Kashgar to Herat), various aspects of culture along way, including Buddhism, and reception at Ming court. |*|

1435-1439. Pero Tafur. A native and notable of Cordoba, born ca. 1410, Tafur traveled from Spain to the Eastern Mediterranean and back. While not a merchant, he was very interested in commercial affairs and well connected with the trading networks. He was in Egypt, the Black Sea region and in the sad remains of the dying Constantinople; while he thought about going to India, the closest he came was a conversation with the famous traveler Nicolo di Conti, whom he met on the latter's return journey from South Asia. |*|

1436-1452, 1473-1479. Giosofat Barbaro.A merchant who spent a decade and a half in the Venetian colony of Tana at the mouth of the Don River and then in the 1470s traveled as an ambassador to Persia. In his "Journey to Tana" he describes the regions adjoining the Black Sea as well as distant Muscovy, which he never visited; his "Journey to Persia" follows closely his official report on his mission. The latter, at least, incorporates information from other travelers and presumably was influened by the author's having seen the Persian travels of Contrarini. |*|

1466-1472. Afanasii Nikitin. A merchant from the Russian city of Tver on the upper Volga River who traveled through Persia to India and spent more than 18 months there. He died just before reaching home. The largest part of his travel account describes India; the account is of some interest for his advice to fellow Christian merchants to leave their faith at home and profess Islam if they wished to prosper on the Silk Road. There is a 1958 Russian film based on his journey; a Soviet oceanographic expedition named a newly discovered undersea mount off the southern coast of India for Nikitin. |*|

1474-1477. Ambrogio Contarini.Venetian ambassador to Persia, who traveled through Central Europe, Ukraine, the Crimea and the Caucasus. In Persia he spent time in Tabriz and Isfahan, and returned home via Muscovy and Poland. Although he traveled rapidly, he was a good observer. Apart from what he relates about conditions in the Caucasus and Persia under Uzun Hasan, his narrative is of considerable interest for its material on Moscow in the important reign of Grand Prince Ivan III. |*|

1490s-1530. Babur. The great-great-great-grandson of Timur (Tamerlane), Zahiruddin Muhammad Babur (1483-1530) wrote a stunning memoir of his early life and struggles in Central Asia and Afghanistan before finally settling in northern India and founding the Mughal Empire. His Baburnama offers a highly educated Central Asian Muslim's observations of the world in which he moved. There is much on the political and military struggles of his time but also extensive descriptive sections on the physical and human geography, the flora and fauna, nomads in their pastures and urban environments enriched by the architecture, music and Persian and Turkic literature patronized by the Timurids. His most recent translator declares, "said to 'rank with the Confessions of St. Augustine and Rousseau, and the memoirs of Gibbon and Newton,' Babur's memoirs are the first--and until relatively recent times, the only--true autobiography in Islamic literature." |*|

1557-1560, 1561-1564, 1566-1567, 1571-1572. Anthony Jenkinson. Representing the English Muscovy Company and accompanied by Richard and Robert Johnson, traveled via the White Sea and Moscow, down the Volga River and across the Caspian Sea to Bukhara and then back by the same route in 1557-60. In 1561-1564, via the same route to the Caspian, he went to Persia to try negotiating trade agreements; spent the winter in Kazvin discussing the spice trade with Indian merchants. Jenkinson's subsequent trips did not take him beyond Moscow. Beginning in 1546, well prior to his Russia service, Jenkinson had traveled widely in the Mediterranean and the Levant. |*|

1579, 1580-1582, 1583-1584. John Newbery.A London merchant, Newbery undertook three trips. The first went only as far as the Levant. The second took him from the Levant through Mesopotamia to the Persian Gulf and Hormuz and then back through central Persia, the southern fringe of the Caucasus, Anatolia, and Eastern Europe. On the third he was accompanied by Ralph Fitch (see separate entry), John Eldred (who stopped short of the Persian Gulf), William Leeds and James Story all the way to the Mughal court in India. Newbery died on the route home. He was the first Englishman to visit several of these regions. Unfortunately, he never wrote much about his travels--notes on the first and especially the second trip were apparently worked into a narrative by Purchas in the 17th century; the third trip is known from some letters, Fitch's account, and Linschoten. |*|

1583-1591. Ralph Fitch.English merchant (d. 1611) who traveled with John Newbery (s. v.) via the Levant and Mesopotamia to India, through northern India and on as far as Malacca (in Malaysia) before returning home via the Persian Gulf, to discover in London that he was presumed dead and his property had been divided among his heirs. He later returned to Aleppo. He apparently did not keep a diary; in writing down his account, in part with the encouragement of Hakluyt, he drew upon the travel account by the Italian Cesare Federici. The Indian section of Fitch's account is "disappointingly meagre and haphazard"; clearly he must have known a lot more than made its way into writing. Since, unlike Newbery, he survived to tell the tale, he often is given the greater prominence of the two. |*|

1602-1607. Benedict Goës. In 1594 the Portuguese Jesuit Benedict Goës joined a mission to the Mughal Emperor Akbar, where he was chosen by the Jesuit leadership (partly because of his knowledge of Persian) to travel on an exploratory mission to China via Kashgar. He died before reaching Beijing; what survived of his notes and letters and some oral accounts were later (1615) combined by the famous Jesuit missionary Matteo Ricci into his travel journal. Despite some inconsistencies and problems in dating, the account is a unique record by a European of travel on the overland trade routes in inner Asia at the beginning of the seventeenth century. One is struck by the route itself-- heading northwest into Afghanistan before going north across the Hindu Kush to the headwaters of the Amu Darya, then east to Sarikol and on to Yarkand and Kashgar before skirting the Taklamakan on the north. The account details human and natural threats to travel and other aspects of the inner Asian trade, and provides some valuable information on the political divisions of the time. |*|

1615-1616. Richard Steele and John Crowther. Agents for the British East India Company, traveled from Agra, the Mughal capital in N. India, overland via Kandahar to the Safavid capital Isfahan. Their account highlights the continuing importance of the overland trade routes, in part as a way of avoiding the Portuguese control of the Indian Ocean ports. There is interesting information on the role of the Afghan nomads along the route and an emphasis on the relative safety of travel in the period of Mughal and Safavid strength and stability. Steele then returned to England by traveling overland to the Mediterranean and taking a boat via Marseilles; Crowther returned to India. |*|

1629-1675. Jean Baptiste Tavernier (1605?98). French merchant/jeweler who probably knew the overland trade routes through Persia better than any other European in the seventeenth century. He traversed parts of the Silk Road in the the Ottoman Empire, Safavid Persia and Mughal India on six journeys and witnessed the building of Versailles, Isfahan, and the Taj Mahal, traded in diamonds and pearls, was awarded "Oriental" silk robes of honor by the Shah of Iran and a barony by Louis XIV (for the sale of what later became the Hope Diamond). His interactions with the merchant communities (notably the Armenians in Persia) gave him an insider's perspective. His account reflects the editing of a professional writer but is precise and detailed. [Source: “The Silk Road: Connecting People and Cultures” by Richard Kurin, the Smithsonian institution]

1633-35, 1635-39, 1643. Adam Olearius. Secretary to Embassy of Holstein and (in 1643) Ambassador from Holstein. First and third missions were to Moscow; second went through Moscovy to Persia, where he spent a year and the conduct of one of its members did a great deal to discredit the enterprise. Well-educated at the University of Leipzig, Olearius compiled one of the most widely read and detailed accounts of Muscovy and Persia, seen through the lens of his Protestant upbringing and learned European perspective. It was published first in 1647; the revised German edition of 1656 became the standard one and drew upon a wide range of other sources. It was translated into several languages and frequently re-published. |*|

1664-1667, 1671-1677. John Chardin. A French Hugenot jeweler, Chardin spent significant time in the Caucasus and Persia and traveled to India. His is one of the major European accounts of Safavid Persia, whose value is enhanced by his good knowledge of Persian. Persecution of Protestants in France forced him to flee to England, where he was recognized as an expert on the Middle East. |*|

1682-1693. Hovhannes Joughayetsi. Armenian merchant who traveled and traded between New Julfa (the Armenian suburb of Isfahan), Northern India and Tibet. He spent five years in Lhasa. His commercial ledger is a unique source of information on products, prices, trading conditions, and the Armenian commercial network on the seventeeth-century routes involving the Safavid and Mughal empires.

Image Sources: wikipedia; Brooklyn College; University of Washington; Silk Road Foundation; Wikimedia Commons

Text Sources: New York Times, Washington Post, Los Angeles Times, Times of London, National Geographic, The New Yorker, Time, Newsweek, Reuters, AP, Lonely Planet Guides, Compton’s Encyclopedia and various books and other publications.

Last updated June 2015

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