Let us now return to the history of Islam in the Golden Horde. The chief camping ground of this section of the Mongols was the grassy plain watered by the Volga, on the bank of which they founded their capital city Serai, whither the Russian princes sent their tribute to the khān. The conversion of Baraka Khān, of which mention has been made above, and the close intercourse with Egypt that subsequently sprang up, contributed considerably to the progress of Islam, and his example seems to have been gradually followed by those of the aristocracy and leaders of the Golden Horde that were of Mongol descent. But many tribes of the Golden Horde appear to have resented the introduction of Islam into their midst, and when the conversion of Baraka Khān was openly proclaimed, they sent to offer the crown, of which they considered him now unworthy, to his rival Hūlāgū. Indeed, so strong was this opposition, that it seems to have largely contributed to the formation of the Nogais as a separate tribe. They took their name from Nogāy, who was the chief commander of the Mongol forces under Baraka Khān. When the other princes of the Golden Horde became Musalmans, Nogāy remained a Shamanist and thus became a rallying point for those who refused to abandon the old religion of the Mongols. His daughter, however, who was married to a Shamanist, became converted to Islam some time after her marriage and had to endure the ill-treatment and contempt of her husband in consequence. [784] To Ūzbek Khān, who was leader of the Golden Horde from 1313 to 1340, and who distinguished himself by his proselytising zeal, it was said, “Content yourself with our obedience, what matters our religion to you? Why should we abandon the faith of Chingīz Khān for that of the Arabs?” But in spite of the strong opposition to his efforts, Ūzbek Khān succeeded in winning many converts to the faith of which he was so ardent a follower and which owed to his efforts its firm establishment in the country under his sway. [785] A further sign of his influence is found in the tribes of the Ūzbeks of Central Asia, who take their name from him and were probably converted during his reign. He is said to have formed the design of spreading the faith of Islam throughout the whole of Russia, [786] but here he met with no success. Indeed, though the Mongols were paramount in Russia for two centuries, they appear to have exercised very little influence on the people of that country, and least of all in the matter of religion. It is noticeable, moreover, that in spite of his zeal for the spread of his own faith, Ūzbek Khān was very tolerant towards his Christian subjects, who were left undisturbed in the exercise of their religion and even allowed to pursue their missionary labours in his territory. One of the most remarkable documents of Muhammadan toleration is the charter that Ūzbek Khān granted to the Metropolitan Peter in 1313:—“By the will and power,