Pauthier refers this
title to the "Rao-nana (or nano) Rao" which figures as the style of
Kanerkes in the Indo-Scythic coinage. But Wilson (Ariana Antiqua, p.
358) interprets Raonano as most probably a genitive plural of Rao,
whilst the whole inscription answers precisely to the Greek one [Greek:
BASILEUS BASILEON KANAERKOU] which is found on other coins of the same
prince. General Cunningham, a very competent authority, adheres to this
view, and writes: "I do not think None or Non can have any connection
with the Nana of the coins."
It is remarkable, however, that NONO (said to signify "younger," or
lesser) is in Tibet the title given to a younger brother, deputy, or
subordinate prince. In Cunningham's Ladak (259) we read: "Nono is the
usual term of respect which is used in addressing any young man of the
higher ranks, and when prefixed to Kahlon it means the younger or deputy
minister." And again (p. 352): "Nono is the title given to a younger
brother. Nono Sungnam was the younger brother of Chang Raphtan, the Kahlon
of Bazgo." I have recently encountered the word used independently, and
precisely in Marco's application of it. An old friend, in speaking of a
journey that he had made in our Tibetan provinces, said incidentally that
he had accompanied the commissioner to the installation of a new NONO (I
think in Spiti). The term here corresponds so precisely with the
explanation which Marco gives of None as a Count subject to a superior
sovereign, that it is difficult to regard the coincidence as accidental.
The Yuechi or Indo-Scyths who long ruled the Oxus countries are said to
have been of Tibetan origin, and Al-Biruni repeats a report that this was
so. (Elliot. II. 9.)[2] Can this title have been a trace of their rule?
Or is it Indian?
NOTE 2. - This chapter is one of the most interesting in the book, and
contains one of its most splendid anticipations of modern exploration,
whilst conversely Lieutenant John Wood's narrative presents the most
brilliant confirmation in detail of Marco's narrative.
We have very old testimony to the recognition of the great altitude of the
Plateau of PAMIR (the name which Marco gives it and which it still
retains), and to the existence of the lake (or lakes) upon its surface.
The Chinese pilgrims Hwui Seng and Sung Yun, who passed this way A.D. 518,
inform us that these high lands of the Tsung Ling were commonly said to be
midway between heaven and earth. The more celebrated Hiuen Tsang, who came
this way nearly 120 years later (about 644) on his return to China, "after
crossing the mountains for 700 li, arrived at the valley of Pomilo
(Pamir). This valley is 1000 li (about 200 miles) from east to west, and
100 li (20 miles) from north to south, and lies between two snowy ranges
in the centre of the Tsung Ling mountains.
