Aftre that, is another yle, where the folk ben alle skynned, roughe heer, as a rough best, saf only the face and the pawme of the hond. Theise folk gon als wel undir the watir of the see, as thei don above the lond, alle drye. And thei eten bothe flessche and fissche alle raughe. In this yle is a great ryvere, that is wel a 2 myle and an half of brede, that is clept Beumare. And fro that rivere a 15 journeyes in lengthe, goynge be the desertes of the tother syde of the ryvere, (whoso myght gon it, for I was not there: but it was told us of hem of the contree, that with inne tho desertes) weren the trees of the sonne, and of the mone, that spaken to Kyng Alisandre, and warned him of his dethe. And men seyn, that the folk that kepen tho trees, and eten of the frute and of the bawme that growethe there, lyven wel 400 zeere or 500 zere, be vertue of the frut and of the bawme. For men seyn, that bawme growethe there in gret plentee, and no where elles, saf only at Babyloyne, as I have told zou before. Wee wolde han gon toward the trees fulle gladly, zif wee had myght: but I trowe, that 100000 men of armes myghte not passen the desertes safly, for the gret multytude of wylde bestes, and of grete dragouns, and of grete multytude serpentes, that there ben, that slen and devouren alle that comen aneyntes hem. In that contre ben manye white olifantes with outen nombre, and of unycornes, and of lyouns of many maneres, and many of suche bestes, that I have told before, and of many other hydouse bestes with outen nombre.
Many other yles there ben in the lond of Prestre John, and many grete marveyles, that weren to long to tellen alle, bothe of his ricchesse and of his noblesse, and of the gret plentee also of precious stones, that he hathe. I trow that zee knowe wel y now, and have herd seye, wherefore the Emperour is clept Prestre John. But nathales for hem that knowen not, I schalle seye zou the cause. It was somtyme an Emperour there, that was a worthi and a fulle noble prynce, that hadde Cristene knyghtes in his companye, as he hathe that is how. So it befelle, that he hadde gret list for to see the service in the chirche, among Cristen men. And than dured Cristendom bezonde the zee, alle Turkye, Surrye, Tartarie, Jerusalem, Palestyne, Arabye, Halappee, and alle the lond of Egypte. So it befelle, that this emperour cam, with a Cristene knyght with him, into a chirche in Egypt: and it was the Saterday in Wyttson woke. And the bishop made ordres. And he beheld and listend the servyse fulle tentyfly: and he askede the Cristene knight, what men of degree thei scholden ben prestes. And than the emperour seyde, that he wolde no longer ben clept kyng ne emperour, but preest; and that he wolde have the name of the first preest, that went out of the chirche: and his name was John. And so evere more sithens, he is cleped Prestre John.
In his lond ben manye Cristene men of gode feythe and of gode lawe; and namely of hem of the same contree; and han comounly hire prestes, that syngen the messe, and maken the sacrement of the awtier of bred, right as the Grekes don: but thei seyn not so many thinges as the messe, as men don here. For thei seye not but only that, that the apostles seyden, as oure Lord taughte hem: righte as seynt Peter and seynt Thomas and the other apostles songen the messe, seyenge the Pater-noster, and the wordes of the sacrement. But wee have many mo addiciouns, that dyverse popes han made, that thei ne knowe not offe;
Of the Hilles of Gold, that Pissemyres kepen: and of the 4 Flodes, that comen fro Paradys terrestre.
[Sidenote: Cap. XXX.] Toward the est partye of Prestre Johnes lond, is an yle gode an gret, that men clepen Taprobane, that is fulle noble and fulle fructuous: and the kyng thereof is fulle ryche, and is undre the obeyssance of Prestre John. And alle weys there thei make hire king be eleccyoun. In that ile ben 2 someres and 2 wyntres; and men harvesten the corn twyes a zeer. And in alle the cesouns of the zeer ben the gardynes florisht. There dwellen gode folke and resonable, and manye Cristene men amonges hem, that ben so riche, that thei wyte not what to done with hire godes. Of olde tyme, whan men passed from the lond of Prestre John unto that yle, men maden ordynance for to passe by schippe, 23 dayes or more: but now men passen by schippe in 7 dayes. And men may see the botme of the see in many places: for it is not fulle depe.
Besyde that yle, toward the est, ben 2 other yles: and men clepen that on Orille, and that other Argyte; of the whiche alle the lond is myne of gold and sylver. And tho yles ben right where that the Rede See departethe fro the see occean. And in tho yles men seen ther no sterres so clerly as in other places: for there apperen no sterres, but only o clere sterre, that men clepen Canapos. And there is not the mone seyn in alle the lunacioun, saf only the seconde quarteroun. In the yle also of this Taprobane ben gret hilles of gold, that Pissemyres kepen fulle diligently. And thei fynen the pured gold, and casten away the unpured. And theise Pissemyres ben gret as houndes: so that no man dar come to tho hilles: for the Pissemyres wolde assaylen hem and devouren hem anon; so that no man may gete of that gold, but be gret sleighte. And therfore whan it is gret hete, the Pissemyres resten hem in the erthe, from pryme of the day in to noon: and than the folk of the con tree taken camayles, dromedaries and hors and other bestes and gon thidre, and chargen hem in alle haste that thei may. And aftre that thei fleen away, in alle haste that the bestes may go, or the Pissemyres comen out of the erthe. And in other tymes, whan it is not so hote, and that he Pissemyres ne resten hem not in the erthe, than thei geten gold be this sotyltee: thei taken mares, that han zonge coltes or foles, and leyn upon the mares voyde vesselles made therfore; and thei ben alle open aboven, and hangynge lowe to the erthe: and thanne thei sende forth tho mares for to pasturen aboute the hilles, and with holden the foles with hem at home. And whan the Pissemyres sen tho vesselles, thei lepen in anon, and thei han this kynde, that thei lete no thing ben empty among hem, but anon thei fillen it, be it what maner of thing that it be: and so thei fillen tho vesselles with gold. And whan that the folk supposen, that the vesselle ben fulle, thei putten forthe anon the zonge foles, and maken hem to nyzen aftre hire dames; and than anon the mares retornen towardes hire foles, with hire charges of gold; and than men dischargen hem, and geten gold y now be this sotyltee. For the Pissemyres wole suffren bestes to gon and pasturen amonges hem; but no man in no wyse.
And bezonde the lond and the yles and the desertes of Prestre Johnes lordschipe, in goynge streyght toward the est, men fynde nothing but mountaynes and roches fulle grete: and there is the derke regyoun, where no man may see, nouther be day ne be nyght, as thei of the contree seyn. And that desert, and that place of derknesse, duren fro this cost unto Paradys terrestre; where that Adam oure foremost fader, and Eve weren putt, that dwelleden there but lytylle while; and that is towards the est, at the begynnynge of the erthe. But that is not that est, that wee clep oure est, on this half, where the sonne risethe to us: for whenne the sonne is est in tho partyes, toward Paradys terrestre, it is thanne mydnyght in oure parties o this half, for the rowndenesse of the erthe, of the whiche I have towched to zou before. For oure Lord God made the erthe alle round, in the mydde place of the firmament. And there as mountaynes and hilles ben, and valeyes, that is not but only of Noes flode, that wasted the softe ground and the tendre, and felle doun into valeyes: and the harde erthe, and the roche abyden mountaynes, whan the soft erthe and tendre wax nessche, throghe the water, and felle and becamen valeyes.
Of Paradys, ne can not I speken propurly: for I was not there. It is fer bezonde; and that forthinkethe me: and also I was not worthi. But as I have herd seye of wyse men bezonde, I schalle telle zou with gode wille. Paradys terrestre, as wise men seyn, is the highest place of erthe, that is in alle the world: and it is so highe, that it touchethe nyghe to the cercle of the mone, there as the mone makethe hire torn. For sche is so highe, that the flode of Noe ne myght not come to hire, that wolde have covered alle the erthe of the world alle aboute, and aboven and benethen, saf Paradys only allone. And this Paradys is enclosed alle aboute with a walle; and men wyte not wherof it is. For the walles ben covered alle over with mosse; as it semethe. And it semethe not that the walle is ston of nature. And that walle strecchethe fro the southe to the northe; and it hathe not but on entree, that is closed with fyre brennynge; so that no man, that is mortalle, ne dar not entren. And in the moste highe place of Paradys, evene in the myddel place, is a welle, that castethe out the 4 flodes, that rennen be dyverse londes: of the whiche, the first is clept Phison or Ganges, that is alle on: and it rennethe thorghe out Ynde or Emlak: in the whiche ryvere ben manye preciouse stones, and mochel of lignum aloes, and moche gravelle of gold. And that other ryvere is clept Nilus or Gyson, that gothe be Ethiope, and aftre be Egypt. And that other is clept Tigris, that rennethe be Assirye and be Armenye the grete. And that other is clept Eufrate, that rennethe also be Medee and be Armonye and be Persye. And men there bezonde seyn, that alle the swete watres of the world aboven and benethen, taken hire begynnynge of the welle of Paradys: and out of that welle, alle watres comen and gon. The firste ryvere is clept Phison, that is to seyne in hire langage, Assemblee: for many other ryveres meten hem there, and gon in to that ryvere. And sum men clepen it Ganges; for a kyng that was in Ynde, that highte Gangeres, and that it ran thorge out his lond. And that water is in sum place clere, and in sum place trouble: in sum place hoot, and in sum place cole. The seconde ryvere is clept Nilus or Gyson: for it is alle weye trouble: and Gyson, in the langage of Ethiope, is to seye trouble: and in the langage of Egipt also. The thridde ryvere, that is clept Tigris, is as moche for to seye as faste rennynge: for he rennethe more faste than ony of the tother. And also there is a best, that is cleped Tigris, that is faste rennynge. The fourthe ryvere is clept Eufrates, that is to seyne, wel berynge: for there growen manye godes upon that ryvere, as cornes, frutes, and othere godes y nowe plentee.
And zee schulle undirstonde, that no man that is mortelle, ne may not approchen to that paradys. For be londe no man may go for wylde bestes, that ben in the desertes, and for the highe mountaynes and gret huge roches, that no man may passe by, for the derke places that ben there, and that manye: and be the ryveres may no man go; for the water rennethe so rudely and so scharply, because that it comethe doun so outrageously from the highe places aboven, that it rennethe in so grete wawes, that no schipp may not rowe ne seyle azenes it: and the watre rorethe so, and makethe so huge noyse, and so gret tempest, that no man may here other in the schipp, thoughe he cryede with alle the craft that he cowde, in the hyeste voys that he myghte. Many grete lordes han assayed with gret wille many tymes for to passen be tho ryveres toward paradys, with fulle grete companyes: but thei myghte not speden in hire viage; and manye dyeden for werynesse of rowynge azenst tho stronge wawes; and many of hem becamen blynde, and many deve, for the noyse of the water: and summe weren perisscht and loste, with inne the wawes: so that no mortelle man may approche to that place, with outen specyalle grace of God: so that of that place I can seye zou no more. And therfore I schall holde me stille, and retornen to that that I have seen.
CAPVT. 49.
In reuertendo de Cassan, et Riboth, et de diuite Epulone.
[Sidenote: Via per quam Mandeuillus redijt in Angliam.] Ex hinc de illis quæ in reuertendo vidi scribo cursim pauca, ne modum excedere videatur materia. [Sidenote: Cassan.] Reuertebar itaque quasi per Aquilonare latus Imperij Presbyteri Ioannis, et nunc terræ, non mari nos commendantes, transiuimus Deo Ductore, multas Insulas in multis diaetis, et peruenimus ad regionem magnam Cassan: haec cum sit vna de quindecim habens longitudinem diaetarum 60. et latitudinem propè 30. posset esse nominatior omnibus ibi circa prouincijs, si a nostris frequentaretur.
Notandum. Cassan (secundum Odericum) est melior prouincia de mundo, vbi strictior est, habet diaetas 50. vbi longior 60, et est vna de 12. prouincijs Imperij Grand Can. Est ista populosa, distincta ciuitatibus, vt quisque à quacunque plaga de vna exeat ciuitate nouerit aliam in media diaeta propinquam. Tenétque istam regionem Cassan rex diues et potens, pro parte de Imperio Praebyteri Ioannis, et pro parte de Imperio Grand Can.
[Sidenote: Riboth.] De ista in reuersione nostra venimus ad Regnum Riboth, quod similiter est vnum de quindecim, latum, et speciosum, in quo de multis bonis, habetur plena copia. Hoc tenetur in toto de Imperio Tartarorum.
[Sidenote: Labassi, summus idolorum pontifex.] Vna est ibi inter et super omnes ciuitas Sacerdotalis, et Regia, in qua Rex habet suum magnificum palatium, et summus Idolorum Pontifex quem Labassi appellant, cui omnes Regni obediunt et populi sicut Domino Papæ nos Christiani quoniam et iubet, et benedicit, ac confert sacerdotibus beneficia idolorum.
Ciuitatis vndique muri sunt compacti albis et nigris lapidibus conquadratis ad modum scakarij, omnesque contractæ simili pauimento sunt stratæ. Tanta est illic reuerentia sacrificiorum vt si quis vel in modica quantitate, sanguinem hominis, seu immolaticiæ pecudis fudisse deprehensus fuerit, nequaquam iudicium mortis euadet. Et inter innumeras superstitiones est illic vna talis.
Haeres cuius pater defungitur, si alicuius vult esse reputationis, mandat cognatos, amicos, Relligiosos, et sacerdotes pro posse, qui certo Die conuenientes sub magno Symphoniæ festo, corportant defuncti cadauer, in montis sublime cacumen. Ibi accedens dignior Praelatorum, funeris caput abscindit, tradens haeredi in aureo disco decantanti sub deuotione suas orationes cum suis in propria lingua. Atque interim aues regionis rapaces, et immundæ, vt corui, vultures, et aquilæ, quæ pro consuetudine optimè morem norunt, aduolant magno numero in aere: Tuncque Relligiosi cum sacerdotibus detruncant corpus in frusta velut in macello, proijcientes pecias in altum auibus, ac decantantes certam ad hoc compositam orationem, tanquam si nostri sacerdotes cantarent. Subuenite sancti Dei, etc.
Et habet eorum oratio, hunc sensum in sua lingua. Respice quàm iustus et sanctus extitit homo iste, quem Angeli Dei conueniunt accipere et in Paradisum deferre. Talique diabolico errore delusi, putant filius, et amici, quod defunctus sit in Paradisum translatus, viuat illic sempiterne beatus, quoniam, vbi plures conuenere volucrum, ibi maiorem laetantur et iactant fuisse numerum Angelorum.
Hinc deinde reuertentes, cum choris, et resonantia Musicorum, filius paratum praestat omnibus conuiuium, in cuius fine pro extremo ferculo, tradit singulis particulam, de patris capite summa cum devotione. Hanc etiam capitis caluariam filius facit postmodum debitè formari et poliri sibi pro cypho, in quo bibit in conuijs, ob recordationem amantissimi patris.
Ab hoc Regno decem dietis per potestatem Imperatoris Grand Can, inuenitur Insula delectabilis, et speciosa satis: cuius Rex est praepotens in gloria, et in diuitijs superabundans, et de multis quæ illic geruntur admirandis vnum recito solum.
[Sidenote: Diues Epulo.] Quòd est ibi homo quidam ditissimus nullius dignitatis nomine honoratus, sed bysso, ac serico adornatus, et splendide omni tempore epulatus: non ergo vult dici princeps, Dux, comes, miles, aut huiusmodi, licet superioritatem habeat super marchiones aliquos et barones. Eius possessionis valor æstimatur in anno 30. cuman de assinarijs bladi, et risi, nec quærit nisi delitiosè viuere in isto seculo, vt cum diuite Epulone sepeliatur in inferno. Cum etiam sibi derelictus sit, iste viuendi modus a retrogenitoribus, eum et ipse posteris derelinquet. Hic tanquam Imperiali residet palatio, cuius muri ambitus ad tractum leucæ tenditur, continens arbusta, vineta, rinulos, fontes et stagna, aulas, et cubicula auro strata depictaque mirè, et sculpta artificiosè, vltra quam vales explicare, et inter omnia ad medium palatium in celso vertice atrium amaenum, valdè tamen modico, sed cunctis praeciosius, ædificio, quasi ad seema nostrarum Ecclesiarium, cum turribus, pilarijs, et columnis, in quibus nihil prominet indignius auro. Nunquam vel rarò hic exit de suo palatio cum solis pulchris quos sibi conuocat et conuariat paruis pueris et puellis, non excedentibus 16. annos ætatis. Tendit dum libet pedibus, quandoque vectatur equo, interdum ducitur vehiculo, nonnunquam vult ferri gestatorio, vel certè puellaribus brachijs, et visitat saepissimè praefatum praeciosius ædificium: atque hijs et modis alijs excogitat delectare visum pulchris, auditum suauibus, olfactum redolentibus, tactum lenibus, et gustum pascere delicatis. Electas semper habet praesto 50. puellas ei, et de proximo exquisitissimè ministrantes tam ad mensam quàm ad cubiculum, et ad omne libitum.
[Sidenote: Versus.] Hæ ad prandium recumbenti afferunt processionis more pro singulo ferculo semper 5. genera dapum nobilium cum dulcisonæ resonantia cantilenæ, quarum aliquæ ei singulos detruncant genu flexo morsellos, aliquæ ponunt in ore, mundis tergentes comedentis labia mappis.
Nam ipse quidem in mensa continet iacentes manus puras et quietas. Post deseruitionem ferculi primi, seruitur pro secundo in 5. alijs dapum generibus modo quo supra, et renouatur in apponendo cantus suauior melodia.
Ista àbsque vlla Domini cura per ministros quotidiè reparantur etiam in maiori satis quam effor nobilitate, nisi dum ipse pro placito iusserit, quandoque temperari.
Deliciosius igitur quo vult deducit carnem, non curans animam, sed nec probitatem curans terrenam, pascit sterilem, et viduæ non benefacit. Et
Quia viuit sicut porcus,
Morientem suscipit orcus.
[Sidenote: Longitudo vnguium. Vtunturetiam in Florida principes longis vnguibus.] Porrò quod eum dixi manus tenere quietas, noueritis nimirum nil posse manibus capere vel tenere, propter longitudinem, et recuruitatem vnguium in digitis, qui sibi nullo tempore praescinduntur. Seruatur enim hoc pro nobili more patriæ, et viri diuites delicati, qui proprios possunt habere ministros nunquàm sibi dimittunt vngues resecare, vnde et nonnullis circumdantur vndique manus, acsi uiderentur armatæ.
[Sidenote: Noua historia Chinensis hoc testatur.] Foeminarum autem mos est nobilis si habeant paruos pedes, vnde et generosarum in cunis strictissimè simè obuoluuntur, vt vix ad medium debitæ quantitatis excrescere possint.
The English Version.
Of the Customs of Kynges, and othere that dwellen in the Yles costynge to
Prestre Johnes Lond. And of the Worschipe that the Sone dothe to the
Fader, whan he is dede.
[Sidenote: Cap. XXXI.] From tho yles, that I have spoken of before, in the lond of Prestre John, that ben undre erthe as to us, that ben o this half, and of other yles, that ben more furthere bezonde; who so wil, pursuen hem, for to comen azen right to pursuen hem, for to comen azen right to the parties that he cam fro; and so environne alle erthe: but what for the yles, what for the see, and what for strong rowynge, fewe folk assayen for to passen that passage; alle be it that men myghte don it wel, that myght ben of power to dresse him thereto; as I have seyd zou before. And therfore men returnen from tho yles aboveseyd, be other yles costynge fro the lond of Prestre John. And thanne comen men in returnynge to an yle, that is clept Casson: and that yle hathe wel 60 jorrneyes in lengthe, and more than 50 in brede. This is the beste yle, and the beste kyngdom, that is in alle tho partyes, out taken Cathay. And zif the merchauntes useden als moche that contre an thei don Cathay, it wolde ben better than Cathay, in a schort while. This contree is fulle well enhabyted, and so fulle of cytees, and of gode townes, and enhabyted with peple, that whan a man gothe out of o cytee, men seen another cytee, evene before hem: and that is what partye that a man go, in alle that contree. In that yle is gret plentee of alle godes for to lyve with, and of alle manere of spices. And there ben grete forestes of chesteynes. The kyng of that yle is fulle ryche and fulle myghty: and natheles he holt his lond of the grete Chane, and is obeyssant to hym. For it is on of the 12 provynces, that the grete Chane hathe undre him, with outen his propre lond, and with outen other lesse yles, that he hathe: for he hathe fulle manye.
From that kyngdom comen men, in returnynge, to another yle, that is clept Rybothe: and it is also under the grete Chane. That is a fulle gode contree, and fulle plentefous of alle godes and of wynes and frut, and alle other ricchesse. And the folk of that contree han none houses: but thei dwellen and lyggen all under tentes, made of black ferne, by alle the contree. And the princypalle cytee, and the most royalle, is alle walled with black ston and white. And alle the stretes also ben pathed of the same stones. In that cytee is no man so hardy, to schede Blode of no man, ne of no best, for the reverence of an ydole, that is worschipt there. And in that yle dwellethe the pope of hire lawe, that they clepen Lobassy. This Lobassy zevethe alle the benefices, and alle other dignytees, and all other thinges, that belongen to the ydole. And alle tho that holden ony thing of hire chirches, religious and othere, obeyen to him; as men don here to the Pope of Rome.
In that yle thei han a custom, be alle the contree, that whan the fader is ded of ony man, and the sone list to do gret worchipe to his fader, he sendethe to alle his frendes, and to all his kyn, and for religious men and preestes, and for mynstralle also, gret plentee. And thanne men beren the dede body unto a gret hille, with gret joye and solempnyte. And when thei han brought it thider, the chief prelate smytethe of the hede, and leythe it upon a gret platere of Gold and of sylver, zif so be he be a riche man; and than he takethe the hede to the sone; and thanne the sone and his other kyn syngen and seyn manye orisouns: and thanne the prestes, and the religious men, smyten alle the body of the dede man in peces: and thanne thei seyn certeyn orisouns. And the fowles of raveyne of alle the contree abouten knowen the custom of long tyme before, and comen fleenge aboyen in the eyr, as egles, gledes, ravenes and othere foules of raveyne, that eten flesche. And than the preestes casten the gobettes of the flesche; and than the foules eche of hem takethe that he may, and gothe a litille thens and etethe it: and so thei don whils ony pece lastethe of the dede body. And aftre that, as preestes amonges us syngen for the dede, Subvenite sancti Dei, &c. right so the preestes syngen with highe voys in hire langage, beholdethe how so worthi a man, and how gode a man this was, that the aungeles of God comen for to sechen him, and for to bryngen him in to paradys. And thanne semethe in to the sone, that he is highliche worschipt, whan that many briddes and foules and raveyne comen and eten his fader. And he that hathe most nombre of foules, is most worschiped. Thanne the sone bryngethe hoom with him alle his kyn, and his frendes, and alle the othere to his hows, and makethe hem a gret feste. And thanne alle his frendes maken hire avaunt and hire dalyance, how the fowles comen thider, here 5, here 6, here 10, and there 20, and so forthe: and thei rejoyssen hem hugely for to speke there of. And whan thei ben at mete, the sone let brynge forthe the hede of his fader, and there of he zevethe of the flesche to his most specyalle frendes, in stede of entre messe, or a sukkarke. And of the brayn panne, he letethe make a cuppe, and there of drynkethe he and his other frendes also, with great devocioun, in remembrance of the holy man, that the aungeles of God han eten. And that cuppe the sone schalle kepe to drynken of, alle his lif tyme, in remembrance of his fadir.
From that lond, in returnynge be 10 jorneyes thorghe out the lond of the grete Chane, is another gode yle, and a gret kyngdom, where the kyng is fulle riche and myghty. And amonges the riche men of his contree, is a passynge riche man, that is no prince, ne duke ne erl; but he hathe mo that holden of him londes and other lordschipes: for he is more riche. For he hathe every zeer of annuelle rente 300000 hors charged with corn of dyverse greynes and of ryzs: and so he ledethe a fulle noble lif, and a delycate, aftre the custom of the contree. For he hathe every day, 50 fair damyseles, alle maydenes, that serven him everemore at his mete, and for to lye be hem o nyght, and for to do with hem that is to his pleasance. And whan he is at the table, they bryngen him hys mete at every tyme, 5 and 5 to gedre. And in bryngynge hire servyse, thei syngen a song. And aftre that, thei kutten his mete, and putten it in his mouthe; for he touchethe no thing ne handlethe nought, but holdethe evere more his hondes before him, upon the table. For he hathe so long nayles, that he may take no thing, ne handle no thing. For the noblesse of that contree is to have longe nayles, and to make hem growen alle weys to ben as longe as men may. And there ben manye in that contree, that han hire nayles so longe, that thei envyronne alle the hond: and that is a gret noblesse. And the noblesse of the wommen, is for to haven smale feet and litille: and therfore anon as thei ben born, they leet bynde hire feet so streyte, that thei may not growen half as nature wolde; and alle weys theise damyseles, that I spak of beforn, syngen alle the tyme that this riche man etethe: and whan that he etethe no more of his firste cours, than other 5 and 5 of faire damyseles bryngen him his seconde cours, alle weys syngynge, as thei dide beforn. And so thei don contynuelly every day, to the ende of his mete. And in this manere he ledethe his lif. And so dide thei before him, that weren his auncestres; and so schulle thei that comen aftre him, with outen doynge of ony dedes of armes: but lyven evere more thus in ese, as a swyn, that is fedde in sty, for to ben made fatte. He hathe a fulle fair palays and fulle riche, where that he dwellethe inne: of the whiche, the walles ben in circuyt 2 myle: and he hathe with inne many faire gardynes, and many faire halles and chambres, and the pawment of his halles and chambres ben of gold and sylver. And in the myd place of on of his gardynes, is a lytylle mountayne, wher there is a litylle medewe: and in that medewe, is a litylle toothille with toures and pynacles, alle of gold: and in that litylle toothille wole he sytten often tyme, for to taken the ayr and to desporten hym: for that place is made for no thing elles, but only for his desport.
Fro that contree men comen be the lond of the grete Chane also, that I have spoken of before.
And ze schulle undirstonde, that of alle theise contrees, and of alle theise yles, and of alle the dyverse folk, that I have spoken of before, and of dyverse lawes, and of dyverse beleeves that thei han; zit is there non of hem alle, but that thei han sum resoun with in hem and undirstondynge, but zif it be the fewere: and that han certeyn articles of oure feithe and summe gode poyntes of oure beleeve: and that thei beleeven in God, that formede alle thinges and made the world; and clepen him God of Nature, aftre that the prophete seythe, Et metuent cum omnes fines terre: and also in another place, Omnes gentes servient ei; that is to seyn, Alle folke schalle serven Him. But zit thei cone not speken perfytly; (for there is no man to techen hem) but only that thei cone devyse be hire naturelle wytt. For thei han no knouleche of the Sone, ne of the Holy Gost: but thei cone alle speken of the Bible: and namely of Genesis, of the prophetes lawes, and of the Bokes of Moyses. And thei seyn wel, that the creatures, that thei worschipen, ne ben no goddes: but thei worschipen hem, for the vertue that is in hem, that may not be, but only be the grace of God. And of simulacres and of ydoles, thei seyn, that there ben no folk, but that thei han simulacres: and that thei seyn, for we Cristene men han ymages, as of Oure Lady, and of othere seyntes, that wee worschipen; nohte the ymages of tree or of ston, but the seyntes, in whoos name thei ben made aftre. For righte as the bokes of the Scripture of hem techen the clerkes, how and in what manere thei schulle beleeven, righte so the ymages and the peyntynges techen the lewed folk to worschipen the seyntes, and to have hem in hire mynde, in whoos name that the ymages ben made aftre. Thei seyn also, that the aungeles of God speken to hem in tho ydoles, and that thei don manye grete myracles. And thei seyn sothe, that there is an aungele with in hem: for there ben 2 maner of aungeles, a gode and an evelle; as the Grekes seyn, Cacho and Calo; this Cacho is the wykked aungelle, and Calo is the gode aungelle: but the tother is not the gode aungelle, but the wykked aungelle, that is with inne the ydoles, for to disceyven hem, and for to meyntenen hem in hire errour.
CAPVT. 50.
De compositione huius tractatus in nobili ciuitate Leodiensi.
In reuertendo igitur venitur ab hac insula per prouincias magnas Imperij Tartarorum, in quibus semper noua, semper mira, imo nonnunquam incredibilia viator potest videre, percipere, et audire.
Et Noueritis, vt praedixi, me pauca eorum vidisse, quæ in terris sunt mirabilium, sed nec hic scripsisse centessimam partem eorum quæ vidi, quod nec omnia memoriæ commendare potui, et de commendatis multa subticui, proptèr modestiam, quam decet omnibus actibus addi.
Idcirco vt et alijs, qui vel antè me in partibus illis steterunt, vel ituri sunt, maneat locus narrandi siue scribendi, modum huius pono tractatus, potius decurtans quàm complens, quoniam aliàs loquendi non esset finis, nec aures implerentur auditu.
[Sidenote: Concludit opus suum.] Itàque anno à natiuitate Domini nostri Iesu Christi 1355. in patriando, cum ad nobilem Legiæ, seu Leodij ciuitatem peruenissem, et præ grandeuitate ac artericis guttis illic decumberem in vico qui dicitur, Bassessanemi, consului causa conualescendi aliquos medicos ciuitatis: Et accidit, Dei nutu, vnum intrare physicum super alios ætate simul et canicie venerandum, ac in sua arte euidenter expertum, qui ibidem dicebatur communiter, Magister Ioannes ad barbam.
Is, dum paritèr colloqueremur, interseruit aliquid dictis, per quod tandem nostra inuicem renouabatur antiqua notitia, quam quondam habueramus in Cayr Aegypti apud Melech Mandibron Soldanum, prout suprà tetigi in 7. capitulo libri.
Qui cum in me experientiam artis suæ excellenter monstrasset, adhortabatur ac praecabatur instanter, vt de hijs quæ videram tempore peregrinationis, et itinerationis meæ per mundum, aliquid digererem in scriptis ad legendum, et audiendum pro vtilitate.
Sicque tandem illius monitu et adiutorio, compositus est iste tractatus, de quo certè nil scribere proposueram, donec saltem ad partes proprias in Anglia peruenissem. [Sidenote: Edwardus tertius.] Et credo praemissa circa me, per prouidentiam et gratiam Dei contigisse, quoniam à tempore quo recessi, duo reges nostri Angliæ, et Franciæ, non cessauerunt inuicem exercere destructiones, depraedationes, insidias, et interfectiones, inter quas, nisi à Domino custoditus, non transissem sine morte, vel mortis periculo, et sine criminum grandi cumulo. Et ecce nunc egressionis meæ anno 33. constitutus in Leodij ciuitate, quæ à mari Angliæ distat solum per duas diætas, audio dictas Dominorum inimicitias, per gartiam Dei consopitas: quapropter et spero, ac propono de reliquo secundum maturiorem ætatem me posse in proprijs, intendere corporis quieti, animaeque saluti.
Hie itaque finis sit scripti, in nomine Patris, et Filij, et spiritus sancti, AMEN.
Explicit itinerarium à terra Angliæ, in partes Hierosolimitanas, et in vlteriores transmarinas, editum primò in lingua Gallicana, à Domino Ioanne Mandeuille milite, suo authore, Anno incarnationis Domini 1355. in Ciuitate Leodiensi: Et Paulò post in eadem ciuitate, translatum in dictam formam Latinam.
The English Version.
There ben manye other dyverse contrees and manye other marveyles bezonde, that I have not seen: wherfore of hem I can not speke propurly, to telle zou the manere of hem. And also in the contrees where I have ben, ben many dyversitees of manye wondir fulle thinges, mo thanne I make mencioun of. For it were to longe thing to devyse zou the manere. And therfore that that I have devised zou of certeyn contrees, that I have spoken of before, I beseche zoure worthi and excellent noblesse, that it suffise to zou at this tyme. For zif that I devysed zou alle that is bezonde the see, another man peraunter, that wolde peynen him and travaylle his body for to go in to tho marches, for to encerche tho contrees, myghten ben blamed be my wordes, in rehercynge many straunge thynges. For he myghten not seye no thing of newe, in the whiche the hereres myghten haven outher solace or desport or lust or lykynge in the herynge. For men seyn alle weys, that newe thynges and newe tydynges ben plesant to here. Wherfore I wole holde me stille, with outen ony more rehercyng of dyversiteez or of marvaylles, that ben bezonde, to that entent and ende, that who so wil gon in to the contrees, he schalle fynde y nowe to speke of, that I have not touched of in no wyse.
And zee schulle undirstonde, zif it lyke zou, that at myn hom comynge, I cam to Rome, and schewed my lif to oure holy fadir the Pope, and was assoylled of alle that lay in my conscience, of many a dyverse grevous poynt: as men mosten nedes, that ben in company, dwellyng amonges so many a dyverse folk of dyverse secte and of beleeve, as I have ben. And amonges alle, I schewed hym this tretys, that I had made aftre informacioun of men, that knewen of thinges, that I had not seen my self; and also of marveyles and customes, that I hadde seen my self; as fer as God wolde zeve me grace: and besoughte his holy fadirhode, that my boke myghten be examyned and corrected be avys of his wyse and discreet conscille. And oure holy fadir, of his special grace, remytted my boke to ben examyned and preved be the avys of his seyd conscille. Be the whiche, my boke was preeved for trewe; in so moche that thei schewed me a boke, that my boke was examynde by, that comprehended fulle moche more, ben an hundred part; be the whiche, the Mappa Mundi was made after. And so my boke (alle be it that many men ne list not to zeve credence to no thing, but to that that thei seen with hire eye, ne be the auctour ne the persone never so trewe) is affermed and preved be oure holy fadir, in maner and forme as I have seyd.
And I John Maundevylle knyghte aboveseyd, (alle thoughe I ben unworthi) that departed from oure contrees and passed the see, the zeer of grace 1322, that have passed many londes and manye yles and contrees, and cerched manye fulle straunge places, and have ben in manye a fulle gode honourable comyanye, and at many a faire dede of armes, (alle be it that I dide none my self, for myn unable insuffisance) now I am comen hom (mawgree my self) to reste: for gowtes, artetykes, that me distreynen, tho diffynen the ende of my labour, azenst my wille (God knowethe). And thus takynge solace in my wrecched reste, recordynge the tyme passed, I have fulfilled theise thinges and putte hem wryten in this boke, as it wolde come in to my mynde, the zeer of grace 1356 in the 34 zeer that I departede from oure contrees. Wherfore I preye to alle the rederes and hereres of this boke, zif it plese hem, that thei wolde preyen to God for me: and I schalle preye for hem. And alle tho that seyn for me a Pater nostre, with an Ave Maria, that God forzeve me my synnes, I make hem parteneres, and graunte hem part of alle the gode pilgrymages and of alle the gode dedes, that I have don, zif ony be to his plesance: and noghte only of tho, but of alle that evere I schalle do unto my lyfes ende. And I beseche Almighty God, fro whom alle godenesse and grace comethe fro, that he vouchesaf, of his excellent mercy and habundant grace, to fulle fylle hire soules with inspiracioun of the Holy Gost, in makynge defence of alle hire gostly enemyes here in erthe, to hire salvacioun, bothe of body and soule; to worschipe and thankynge of Him, that is three and on, with outen begynnynge and withouten endynge; that is, with outen qualitee, good, and with outen quantytee, gret; that in alle places is present, and alle thinges conteynynge; the whiche that no goodnesse may amende, ne non evelle empeyre; that in perfeyte Trynytee lyvethe and regnethe God, be alle worldes and be alle tymes. Amen, Amen, Amen.
* * * * *
Richardi Hakluyti breuis admonitio ad Lectorem.
Ioannem Mandeuillum nostratem, eruditum et insignem Authorem (Balaeo, Mercatore, Ortelio, et alijs, testibus) ab innumeris Scribarum et Typographorum mendis repurgando, ex multorum, eorumque optimorum exemplarium collatione, quid praestiterim, virorum doctorum, et eorum praecipuè, qui Geographiæ et Antiquitatis periti sunt, esto iudicium. Quæ autem habet de monstriferis hominum formis itinerarij sui praecedentis capitibus trigessimo, trigessimo primo, trigessimo tertio, et sparsim in sequentibus, quanquam non negem ab illo fortasse quædam eorum alicubi visa fuisse, maiori tamen ex parte ex Caio Plinio secundo hausta videntur, vt facile patebit ca cum his Plinianis, hic ideo a me appositis, collaturo, quæ idem Plinius, singulis suis authoribus singula refert, in eorum plærisque fidem suam minimè obstringens. Vale, atque aut meliora dato, aut his vtere mecum.
* * * * *
Ex libro sexto Naturalis historiæ C. Plinij secundi. Cap. 30.
Vniuersa verò gens Ætheria appellata est, deinde Atlantia, mox à Vulcani filio Æthiope Æthiopia. Animalium hominumque effigies monstriferas circa extremitates eius gigni minimè mirum, artifici ad formanda corpora effigiésque caelandas mobilitate ignea. Ferunt certè ab Orientis parte intimatgentes esse sine naribus. æquali totius oris planitie. Alias superiore labro orbas, alias sine linguis. Pars etiam ore concreto et naribus carens, vno tantùm foramine spirat, potùmque calamis auenæ trahit, et grana eiusdem auenæ, sponte prouenientis ad vescendum; Quibusdam pro sermone nutus motùsque membrorum est, &c.
* * * * *
Ex libro eiusdem Plinij septimo. Cap. 2. cui titulus est, De Scythis, et aliarum diversitate gentium.
Esse Scytharum genera, et quidem plura, quæ corporibus humanis vescerentur, indicauimus. Idipsum incredibile fortasse, ni cogitimus in medio orbe terrarum, ac Sicilia et Italia fuisse, gentes huius monstri, Cyclopas et Laestrigonas, et nuperrimè trans Alpes hominem immolari gentium carum more solitum: quod paulum à mandendo abest. Sed et iuxta eos, qui sunt ad Septentrionem versi, haud procul ab ipso Aquilonis exortu, specuque eius dicto, quem locum Gesclitron appellant, produntur Arimaspi, duos diximus, vno oculo in fronte media insignes: quibus assiduè bellum esse circa metalla cum gryphis, ferarum volucri genere, quale vulgò traditur, eruente ex cuniculis aurum, mira cupiditate et feris custodientibus, et Arimaspis rapientibus, multi, sed maximè illustres Herodotus, et Aristeas Proconnesius scribunt. Super alios autem Anthropophagos Scythas, in quadam conualle magna Imai montis, regio est, quæ vocatur Abarimon, in qua syluestres viuunt homines, auersis post crura plantis, eximiæ velocitatis, passim cum feris vagantes. Hos in alio non spirare coelo, ideoque ad finitimos reges non pertrahi, neque ad Alexandrum magnum pertractos, Beton itinerum eius mensor prodidit. Priores Anthropophagos, quos ad Septentrionem esse diximus decem dierum itinere supra Borysthenem amnem, ossibus humanorum capitum bibere, cutibusque cum capillo pro mantelibus ante pectora vti, Isigonus Nicænsis. Idem in Albania gigni quosdam glauca oculorum acie, à pueritia statim canos, qui noctu plusquàm interdiu cernant. Idem itinere dierum x. supra Borysthenem, Sauromatas tertio die cibum capere semper. Crates Pergamenus in Hellesponto circa Parium, genus hominum fuisse tradit, quos Ophiogenes vocat serpentum ictus contactu leuare solitos, et manu imposita venena extrahere corpori. Varro etiam nunc esse paucos ibi, quorum saliuæ contra ictus serpentum medeantur. Similis et in Africa gens Psyllorum fuit, vt Agatharchides scribit, à Psyllo rege dicta, cuius sepulchrum in parte Syrtium maiorum est. Horum corpori ingenitum fuit virus exitiale serpentibus, vt cuius odore sopirent eas. Mos verò, liberos genitos protinus obijciendi saeuissimis earum, eòque genere pudicitiam coniugum experiendi, non profugientibus adulterino sanguine natos serpentibus. Haec gens ipsa quidem prope internicione sublata est à Nasamonibus, qui nunc eas tenent sedes: genus tamen hominum ex his qui profugerant, aut cùm pugnatum est, abfuerant, hodièque remanent in paucis. Simile et in Italia Marsorum gentis durat, quos à Circes filio ortos seruant, et ideo inesse ijs vim naturalem eam. Et tamen omnibus hominibus contra serpentes inest venenum: ferùntque ictas saliua, vt feruentis aquæ contactum fugere. Quòd si in fauces penetrauerit, etiam mori: idque maximè humani ieiuni oris. Supra Nasamonis confinésque illis Machlyas, Androginos esse vtriusque naturæ, inter se vicibus coeuntes, Calliphanes tradit. Aristoteles adijcit, dextram mamman ijs virilem, lacuam muliebrem esse. In eadem Africa familias quasdam effascinantium, Isigonus et Nymphodorus tradunt quarum laudatione intereant probata, arescant arbores, emoriantur infantes. Esse eiusdem generis in Triballis et Illyrijs, adijcit Isigonus, qui visu quoque effascinent, interimantque quos diutius intueantur. Iratis praecipuè oculis: quod eorum malum faciliùs sentire puberes. Notabilius esse quòd pupillas binas in oculis singulis habeant. Huius generis et foeminas in Scythia, quæ vocantur Bithyæ, prodit Apollonides. Philarchus et in Ponto Thibiorum genus, multosque alios eiusdem naturæ: quorum notas tradit in altero oculo geminam pupillam, in altero equi effigiem. Eosdem praetereà non posse mergi, ne veste quidem degrauatos. Haud dissimile ijs genus Pharnacum in Æthiopia prodidit Damon, quorum sudor tabem contactis corporibus afferat. Foeminas quidem omnes vbique visu nocere, quæ duplices pupillas habeant, Cicero quoque apud nos autor est. Adeò naturæ, cùm ferarum morem vescendi humanis visceribus in homine genuisset, gignere etiam in toto corpore et in quorundam oculis quoque venena placuit: ne quid vsquam mali esset, quod in homine non esset. Haud procul vrbe Roma in Faliscorum agro familiæ sum paucæ, quæ vocantur Hirpiæ: quæ sacrificio annuo, quod fit ad montem Soractem Apollini, super ambustam ligni struem ambulantes non aduruntur. Et ob id perpetuo senatusconsulto militiæ omniumque aliorum numerum vacationem habent. Quorundam corpore partes nascuntur ad aliqua mirabiles sicut Pyrrho regi pollex in dextero pede: cuius tactu lienosis medebatur. Hunc cremari cum reliquo corpore non potuisse tradunt, conditumque loculo in templo. Praecipuè India Æthiopumque tractus, miraculis scatent. Maxima in India gignuntur animalia, Indicio sunt canes grandioris caeteris. Arbores quidem tantæ proceritatis traduntur, vt sagittis superari nequeant. Haec facit vbertas soli, temperies coeli, aquarum abundantia (si libeat credere) vt sub vna ficu turmæ condantur equitum. Arundines verò tantæ proceritatis, vt singula internodia alueo nauigabili ternos interdum homines ferant. Multos ibi quina cubita constat longitudine excedere: non expuere: non capitis, aut dentium, aut oculorum vllo dolore affici, rarò aliarum corporis partium: tam moderato Solis vapore durari. Philosophos eorum quos Gymnosophystas vocant, ab exortu ad Occasum praestare, contuentes Solem immobilibus oculis: feruentibus harenis toto die alternis pedibus insistere. In monte cui nomen est Milo, homines esse auersis plantis, octonos digitos in singulis pedibus habentes, autor est Megasthenes. In multis autem montibus genus hominum capitibus caninis, ferarum pellibus velari, pro voce latratum edere, vnguibus armatum venatu et aucupio vesci. Horum supra centum viginti millia fuisse prodente se, Ctesias scribit: et in quadam gente Indiæ, foeminas semel in vita parere, genitosque confestim canescere. Item hominum genus, qui Monosceli vocarentur, singulis cruribus, miræ pernicitatis ad saltum: eosdemque Sciopodas vocari, quòd in maiori æstu humi iacentes resupini, vmbra se pedum protegant, non longè eos à Troglodytis abesse. Rursusque ab his Occidentem versus quosdam sine ceruice, oculos in humeris habentes. Sunt et Satyri subsolanis Indorum montibus (Cartadalorum dicitur Regio) pernicissimum animal, tum quadrupedes, tum rectè currentes humana effigie propter velocitatem, nisi senes aut ægri, non capiuntur. Choromandarum gentem vocat Tauron siluestrem sine voce, stridoris horrendi, hirtis corporibus, oculis glaucis, dentibus caninis. Eudoxus in meridianis Indiæ viris plantas esse cubitales, foeminis adeò paruas, vt Struthopodes appellentur. Megastenes gentem inter Nomadas Indos narium loco foramina tantùm habentem, anguium modo loripedem, vocarit Syrictas. Ad extremos fines Indiæ ab Oriente, circa fontem Gangis, Astomorum gentem sine ore, corpore toto hirtam vestiri frondium lanugine, halitu tantùm viuentem et odore quem naribus trahant: nullum illis cibum, nullumque potum: tantum radicum florumque varios odores et syluestrium malorum, quæ secum portant longiore itinere, ne desit olfactus, grauiore paulò odore haud difficulter examinari. Supra hos extrema in parte montium Spithamaei Pygmaei narrantur, ternas spithamas longitudine, hoc est, ternos dodrantos non excedentes, salubri caelo, sempérque vernante, montibus ab Aquilone oppositis, quos à gruibus infestari Homerus quoque prodidit: Fama est, insidentes arietum, caprarumque dorsis, armatos sagittis, veris tempore, vniuerso agmine ad mare descendere, et oua pullosque earum alitum consumere, ternis expeditionem eam mensibus confici, aliter futuris gregibus non resisti. Casas eorum luto, pennisque, et ouorum putaminibus construi. Aristotelis in cauernis viuere Pygmaeos tradit. Caetera de his, vt reliqui. Cyrnos Indorum genus Isigonus annis centenis quadragenis viuere. Item Aethiopas Marcrobios, et Seras existimat, et qui Athon montem incolant: hos quidem quia viperinis carnibus alantur, itaque nec capiti, nec vestibus eorum noxia corpori inesse animalia. Onesicritus, quibus in locis Indiæ vmbræ non sint, corpora hominum cubitorum quinum, et binorum palmorum existere, et viuere annos centum triginta, nec senescere, sed vt medio æuo mori. Crates Pergamenus Indos, qui centenos annos excedant Gymnætas appelat, non pauci Macrobios. Ctesias gentem ex his, quæ appellatur Pandore, in conuallibus sitam, annos ducenos viuere, in iuuenta candido capillo, qui in senectute nigrescat. Contra alios quadragenos non excedere annos, iunctos Macrobijs, quorum foeminæ semel pariant: idque et Agatharchides tradit, prætereà locustis eos ali, et esse pernices. Mandrorum nomen ijs dedit Clitarchus et Megastenes, trecentosque eorum vicos annumerat. Foeminas septimo ætatis anno parere, senectam quadragesimo anno accedere. Artemidorus, in Taprobana insula longissimam vitam sine vllo corporis languore traduci. Duris, Indorum quosdam cum feris coire, mistosque et semiferos esse partus. In Calingis eiusdem Indiæ gente quinquennes concipere foeminas, octauum vitæ annum non excedere, et alibi cauda villosa homines nasci pernicitatis eximiæ, alios auribus totos contegi. Oritas ab Indis Arbis fluuius disterminat. Ii nullum alium cibum nouere, quàm piscium, quos vnguibus dissectos sole torreant, atque ita panem ex his faciunt, vt refert Clitarchus. Troglodytas super Aethiopiam velociores esse equis, Pergamenus Crates. Item Aethiopas octona cubita longitudine excedere. Syrbotas vocari gentem eam Nomadum Aethiopum, secundùm flumen Astapum ad Septentrionem vregentium. [Marginal note: Vel vergentium.] Gens Menisminorum appellata, abest ab oceana dierum itinere viginti, animalium que Cynocephalos vocamus, lacte viuit, quorum armenta pacscit maribus interemptis, praeterquam sobolis causa. In Africæ solitudinibus hominum species obuiæ subinde fiunt, momentoque euanescunt. Haec atque talia, ex hominum genere ludibria sibi, nobis miracula, ingeniosa fecit natura: et singula quidem, quæ facit indies, ac propè horas, quis enumerare valeat? Ad detegendam eius potentiam, satis sit inter prodigia posuisse gentes.
END OF MANDEVILLE'S VOYAGES.
* * * * *
Anthony Beck bishop of Durisme was elected Patriarch of Hierusalem, and confirmed by Clement the fift bishop of Rome: in the 34 yere of Edward the first. Lelandus.
Antonius Beckus episcopus Dunelmensis fuit, regnante Edwardo eius appelationis ab aduentu Gulielmi magni in Angliam primo. Electus est in patriarcham Hierosolymitanum anno Christo 1305, et a Clemente quinto Rom. pontifice confirmatus. Splendidus erat supra quàm decebat episcopum. Construxit castrum Achelandæ, quatuor passuum millibus a Dunelmo in ripa Vnduglessi fluuioli. Elteshamum etiam vicinum Grenouico, ac Somaridunum castellum Lindianæ prouinciæ, ædificijs illustria reddidit. Deinde et palatium Londini erexit, quod nunc Edwardi principis est. Tandem ex splendore nimio, et potentia conflauit sibi apud nobilitatem ingentem inuidiam, quam viuens nunquam extinguere potuit. Sed de Antonio, et eius scriptis fusiùs in opere, cuius titulus de pontificibus Britannicis, dicemus. Obijt Antonius anno a nato in salutem nostram Christo, 1310, Edwardo secundo regnante.
The same in English.
Anthony Beck was bishop of Durisme in the time of the reigne of Edward the first of that name after the inuasion of William the great into England. This Anthony was elected patriarch of Ierusalem in the yeere of our Lord God 1305, and was confirmed by Clement the fift, pope of Rome. He was of greater magnificence then for the calling of a bishop. He founded also the castle of Acheland foure miles from Durisme, on the shore of a prety riuer called Vnduglesme. [Footnote: Probably Barnard Castle, on the Tees.] He much beautified with new buildings Eltham mannor nere vnto Greenwich, and the castle Somaridune in the county of Lindsey. [Footnote: Lindsey is the popular name for the north part of County Lincoln.] And lastly, he built new out of the ground the palace of London, which now is in possession of prince Edward. Insomuch, that at length, through his ouer great magnificence and power he procured to himselfe great enuy among the nobility, which he could not asswage during the rest of his life. But of this Anthony and of his writings we will speake more at large in our booke intituled of the Britain bishops. This Anthony finished his life in the yere of our Lord God, 1310, and in the reigne of king Edward the second.
* * * * *
Incipit Itinerarium fratris Odorici fratrum minorum de mirabilibus
Orientalium Tartarorum.
Licet multa et varia de ritibus et conditionibus huius mundi enarrentur a multis, ego tamen frater Odoricus de foro Iulij de portu Vahonis, volens ad partes infidelium transfretare, magna et mira vidi et audiui, quæ possum veracitèr enarrare. Primò transiens Mare Maius me de Pera iuxta Constantinopolim transtuli Trapesundam, quæ antiquitùs Pontus vocabatur: Haec terra benè situata est, sicut scala quaedam Persarum et Medorum, et eorum qui sunt vltra mare. In hac terra vidi mirabile quod mihi placuit, scilicet hominem ducentem secum plusquam 4000 perdicum. Homo autem per terram gradiebatur, perdices vero volabant per aera, quas ipse ad quoddam castrum dictum Zauena duxit, distans à Trapesunda per tres dietas. Hæ perdices illius conditionis erant, cùm homo ille quiescere voluit, omnes se aptabant circa ipsum, more pullorum gallinarum, et per illum modum duxit eas vsque ad Trapesundam, et vsque ad palatium imperatoris, qui de illis sumpsit quot voluit, et residuas vir ille ad locum vnde venerat, adduxit. In hac ciuitate requiescit corpus Athanasij supra portem ciuitatis. [Sidenote: Armenis maior.] Vltra transiui vsque in Armeniam maiorem, ad quandam ciuitatem quæ vocatur Azaron, quæ erat multùm opulenta antiquitus, sed Tartari eam pro magna parte destruxterunt: In ea erat abundantia panis et carnium, et aliorum omnium victualium praeterquam vini et fructuum. Hæc ciuitas est multum frigida, et de illa dicitur quòd altius situatur quàm aliqua alia in hoc mundo: haec optimas habet aquas, nam venæ illarum aquarum oriri videntur et scaturire à flumine magno Euphrate quod per vnam dietam ab ciuitate distat: haec ciuitas via media eundi Taurisium. Vltra progressus sum ad quendam montem dictum Sobissacato. In ilia contrau est mons ille supra quem requicscit arca Noe; in quem libenter ascendissem, si societas mea me praestolare voluisset: A gente tamen illius contratæ dicitur quòd nullus vnquam illum montem ascendere potuit, quia vt dicitur, hoc Deo altissimo non placet. [Sidenote: Tauris ciuitas Persiæ.] Vltra veni Tauris ciuitatem magnam et regalem, quæ antiquitus Susis dicta est. Haec ciuitas melior pro mercenarijs reputatur, quàm aliqua quæ sit in mundo, nam nihil comestibile, nec aliquid quod ad mercimonium pertinet, reperitur, quod illic in bona copia non habetur. Haec ciuitas multum benè situatur: Nam ad eam quasi totus mundus pro mercimonijs confluere potest: De hac dicunt Christiani qui ibi sunt, quòd credunt Imperatorem plus de ea accipere, quám Regem Franciæ de toto regno suo: Iuxta illam ciuitatem est mons salinus praebens sal ciuitati, et de illo sale vnusquisque tantum accipit, quantum vult, nihil soluendo alicui. In hac ciuitate multi Christiani de omni natione commorantur, quibus Saraceni in omnibus dominantur. [Sidenote: Sultania.] Vltra iui per decem dietas ad ciuitatem dictam Soldania, in qua imperator Persarum tempore æstiuo commoratur; In hyeme autem vadit ad ciuitatem aliam sitam supra mare vocatam Bakuc: Praedicta autem ciuitas magna est, et frigida, in se habens bonas aquas, ad quam multa mercimonia portantur. Vltra cum quadam societate Carauanorum iui versus Indiam superiorem, ad quam dum transissem per multas dietas perueni ad ciuitatem trium Magorum quæ vocatur Cassan, [Marginal note: Vel Cassibin.] quæ regia ciuitas est et nobilis, nisi quod Tartari eam in magnaparte destruxerunt: haec abundat pane, vino, et alijsbonis multis. Ab hac ciuitate vsque Ierusalem quo Magi iuerunt miraculosè, sunt L. dietiæ, et multa mirabilia sunt in hac ciuitate quæ pertranseo. [Sidenote: Gest.] Inde recessi ad quandam ciuitatem vocatam Gest a qua distat mare arenosum per vnam dietam, quod mirè est mirabile et periculosum: In hac ciuitate est abundantia omnium victualium, et ficuum potissimè, et vuarum siccarum et viridium, plus vt credo quàm in alia parte mundi. Haec est tertia cuitas melior quam Rex Persarum habet in toto regno suo: De illa dicunt Saraceni, quod in ea nullus Christianus vltra annum viuere vnquam potest. [Sidenote: Como.] Vltra per multas dietas iui ad quandam ciuitatem dictam Comum quæ maxima ciuitas antiquitùs erat, cuius ambitus erat ferè L. Miliaria, quæ magna damna intulit Romanis antiquis temporibus. In ea sunt palatia integra non habitata, tamen multis victualibus abundat. Vltra per multas terras transiens, perueni ad terram Iob nomine Hus quæ omnium victualium plenissima est, et pulcherrimè situata; iuxta eam sunt montes in quibus sunt pascua multa pro animilibus: Ibi manna in magna copia reperitur. Ibi habentur quatuor perdices pro minori, quam pro vno grosso: In ea sunt pulcherrimi senes, vbi homines nent et filant, et faeminæ non: haec terra correspondet Chaldeæ versus transmontana.
De moribus Chaldæorum, et de India.
Indè iui in Chaldaeam quæ est regnum magnum, et transiui iuxta turrim Babel: Haec regio suam linguam propriam habet, et ibi sunt homines formosi, et foeminæ turpes: et homines illius regionis vadunt compti crinibus, et ornati, vt hîc mulieres, et portant super capita sua fasciola aurea cum gemmis, et margaritis; mulieres verò solum vnam vilem camisiam attingentem vsque ad genua, habentem manicas longas et largas, quæ vsque ad terram protenduntur: Et vadunt discalceatæ portantes Serablans vsque ad terram. Triceas non portant, sed capilli earum circumquaque disperguntur: et alia multa et mirabilia sunt ibidem. Indé veni in Indiam quæ infra terram est, quam Tartari multum destruxerunt; et in ea vt plurimum homines tantum dactilos comedunt, quarum xlij, libræ habentur pro minori quam pro vno grosso. [Sidenote: Ormus.] Vltra transsiui per multas dietas ad mare oceanum, et prima terra, ad quam applicui, vocatur Ormes, quæ est optime murata, et multa mercimonia et diuitiæ in ea sunt; in ea tantus calor est, quod virilia hominum exeunt corpus et descendunt vsque ad mediam tibiarum: ideò homines illius terræ volentes viuere, faciunt vnctionum, et vngunt illa, et sic vncta in quibusdam sacculis ponunt circa se cingentes, et aliter morerentur: In hac terra homines vtuntur nauigio quæ vocatur Iase, suitium sparto. [Sidenote: Thana.] Ego autem ascendi in vnum illorum in quo nullum ferrum potui reperrire, et in viginta octo dietis perueni ad ciuitaten Thana, in qua pro fide Christi quatuor de fratribus nostris martyrizati sunt. Hæc terra est optimè situata, et in ea abundantia panis et vini, et aliorum victualium. Hæc terra antiquitus fuit valde magna, et fuit regis Pori, qui cum rege Alexandro prælium magnum commisit. Huius terræ populus Idolatrat, adorans ignem serpentes, et arbores: Et istam terram regunt Saraceni, qui vio lenter eam acceperunt, et subiacent imperio regis Daldili. Ibi sunt diuersa genera bestiarum, leones nigri in maxima quantitate: sunt et ibi simiæ, gatimaymones, et noctuae magnæ sicut hic habentur columbæ; ibi mures magni sunt, sicut sunt hîc scepi, et ideò canes capiunt ibi mures, quia murelegi non valent. Ad hæc, in illa terra quilibet homo habet ante domum suam vnum pedem fasciculorum, ita magnum sicut esset vna columna, et pes ille non desiccatur, dummodò adhibeatur sibi aqua. Multæ nouitates sunt ibi, quas pulcherrimum esset audire.
De martyrio fratrum.
Martyrium autem quatuor fratrum nostrorum in illa ciuitate Thana fuit per istum modum; dum praedicti fratres fuerant in Ormes, fecerunt pactum cum vna naui vt nauigarent vsque Polumbrum, et violentèr deportati sunt vsque Thanam vbi sunt 15. domus Christianorum, qui Nestoriani sunt et Schismatici, et cum illic essent, hospitati sunt in domo cuiusdam illorum; contigit dum ibi manerent litem oriri inter virum domus, et vxorem eius, quam sero ver fortiter verberauit, quæ suo Kadi, i. Episcopo conquesta est; à qua interrogauit Kadi, vtrum hoc probari posset? quæ dixit, quod sic; quia 4. Franchi, i. viri religiosi erant in domo hoc videntes, ipsos interrogate, qui dicent vobis veritatem: Muliere autem sic dicente, Ecce vnus de Alexandria praesens rogauit Kadi vt mitteret pro eis, dicens eos esse homines maximæ scientiæ et scripturas bene scire, et ideo dixit bonum esse cum illis de fide disputare: Qui misit pro illis, et adducti sunt isti quatuor, quorum nomina sunt frater de Tolentino de Marchia, frater Iacobus de Padua, frater Demetrius Laicus, Petrus de Senis. Dimisso autem fratre Petro, vt res suas custodiret, ad Kadi perrexerunt, qui coepit cum illis de fide nostra disputare; dicens Christum tantum hominem esse et non Deum. E contra frater Thomas rationibus et exemplis Christum verum Deum et hominem esse euidenter ostendit, et in tantum confudit Kadi, et infideles qui cum eo tenuerunt, quod non habuerunt quid rationabiliter contradicere: Tunc videns Kadi se sic confusum, incepit clamare sic; Et quid dicis de Machometo? Respondit frater Thomas: Si tibi probauimus Christum verum Deum et hominem esse, qui legem posuit inter homines, et Machometus è contrario venit, et legem contrariam docuit, si sapiens sis optime scire poteris, quid de eo dicendum sit. Iterum Kadi et alij Saraceni clamabant, Et tu quid iterum de Machometo dicis? Tunc frater T. respondit: vos omnes videre potestis, quid dico de eo. Tum ex quo vultis quod plane loquar de eo, dico quod Machometus vester filius perditionis est, et in inferno cum Diabolo patre suo. Et non solum ipse, sed omnes ibi erunt qui tenent legem hanc, quia ipsa tota pestifera est, et falsa, et contra Deum, et contra salutem animæ. Hoc audientes Saraceni, coeperunt clamare, moriatur, moriatur ille, qui sic contra Prophetam locutus est. Tunc acceperunt fratres et in sole vrente stare permiserunt, vt ex calore solis adusti, dira morte interirent. Tantus enim est calor solis ibi, quòd si homo in eo per spacium vnius missæ persisteret, moreretur; fratres tamen illi sani et hilares à tertia vsque ad nonam laudantes et glorificantes dominum in ardore solis permanserunt, quod videntes Saraceni stupefacti ad fratres venerunt, et dixerunt, volumus ignem accendere copiosum, et in illum vos proijcere, et si fides vestra sit vt dicitis, ignis non poterit vos comburere: si autem vos combusserit, patebit quòd fides vestra nulla sit. Responderunt fratres; parati sumus pro fide nostra ignem, carcerem, et vincula, et omnium tormentorum genera tolerare: verum tamen scire debetis, quòd si ignis potestatem habeat comburendi nos hoc non erit propter fidem nostram, sed propter peccata nostra: fides enim nostra perfectissima et verissima est, et non est alia in mundo in qua animsæ hominum possunt saluæ fieri; Dum autem ordinaretur quòd fratres conburerentur, rumor insonuit per totam ciuitatem, de qua omnes senes, et iuuenes, viri et mulieres, qui ire poterant, accurrerunt ad illud spectaculum intuendum. Fratres autem ducti fuerunt ad plateam ciuitatis, vbi accensus est ignis copiosus, in quen frater Thomas voluit se proijcere, sed quidam Saracenus cepit eam per caputium et retraxit dicens; Non vadus tu cum sis senex, quia carmen aliquod vel experimentum habere posses super te, quare te ignis non posset laedere, sed alium ire in ignem permittas. Tunc 4 Saraceni sumentes fratrem Iacobum, eum in ignem proijcere volebant; quibus ille, permittatis, me quia libenter pro fide mea ignem intrabo: Cui Saraceni non adquiescentes eum violentèr in ignem proiecerunt: ignis autem ita accensus erat, quòd nullus eum videre poteret, vocem tamen eius audierunt, inuocantem semper nomen virginis gloriosæ; Igne autem totalitèr consumpto stetit frater Iacobus super prunas illaesus, et laetus, manibus in modum crucis eleuatis, in coelum respiciens, et Deum laudans et glorificans, qui sic declararet fidem suam: nihil autem in eo nec pannus, nec capillus laesus per ignem inuentus est; Quod videns populus vnanimitèr conclamare coepit, sancti sunt, sancti sunt, nefas est offendere eos, modò videmus quia fides eorum bona et sancta est. Tunc clamare coepit Kadi: sanctus non est ille, quia combustus non est, quia tunica quam portat est de lana terræ Habraæ, et ideò nudus exspolietur, et in ignem proijciatur, et videbitur si comburetur vel non. Tunc Saraceni pessimi ad praeceptum Kadi ignem in duplo magis quàm priùs accenderunt, et fratrem Iacobum nudantes, corpus suum abluerunt, et oleo abundantissimè vnxerunt, insuper et oleum maximum in struem lignorum ex quibus ignis fieret, fuderunt, et igne accenso fratrem in ipsum proiecerunt. Frater autem Thomas, et frater Demetrius extra populum in loco separato flexis genibus orantes cum lachrymis deuotioni se dederunt Frater autem Iocobus iterum ignem exiuit illaesus sicut prius fecerat: quod videns omnis populus clamare coepit, peccatum est, deccatum est, offendere eos, quià sancti sunt. Hoc autem tantum miraculum videns Melich. i. potestas ciuitatis, vocauit ad se fratrem Iacobum, et fecit eum ponere indumenta, sua, et dixit, videte fratres, Ite cum gratia Dei, quia nullum malum patiemini a nobis, modò benè videmus vos sanctos esse, et fidem vestram bonam ac veram esse; et ideo consulimus vobis, vt de ista terra exeatis, quàm citiùs poteritis, quia Kadi pro posse suo vobis nocere curabit, quia sic confudistis eum: Hora autem tunc erat quasi completorij, et dixerunt illi de populo, attoniti, admirati, et stupefacti, tot, et tanta mirabilia vidimus ab istis hominibus, quòd nescimus quid tenere et obseruare debemus. Melich verò fecit duci illos tres fratres vltra vnum paruum brachium maris in quendam Burgum modicum ab illa ciuitate distantem: ad quem etiam ille in cuius iam domo fuerant hospitati associauit eos, vbi in domo cuiusdam idolatri recepti sunt. Dum haec argerenter, Kadi iuit ad Melich, dicens quid facimus? Lex Machometi destructa est, veruntamen hoc scire debes, quod Machomet praecepit in suo Alcorano, quod si quis vnum Christianum interficeret, tantum mereretur, ac si in Mecha ad ipsum peregrinaretur. Est enim Alkoranus lex Sarracenorum sicut Euangelium, Mecha, verò est locus vbi iacet Machomet. Quem locum ita visitant Saraceni, sicut Christiani sepulchram Christi. Tunc Melich respondet, vade, et fac sicut vis: quo dicto statim Kadi accepit quatuor homines armatos vt irent, et illos fratres interficerent, qui cùm aquam transijssent, facta est nox, et illo sero eos non inuenerunt, statim Melieh omnes Christianos in ciuitate capi fecit, et incarcerauit, media autem nocte fratres surrexerunt dicere matutinum, quos illi Saraceni qui missi fuerant, inuenerunt, et extra burgum, sub quadam arbore adduxerunt, dixerunt eis. Sciatis fratres nos mandatum habere a Kadi et Melich interficere vos, quod tamen faciemus inuiti, quia vos estis boni homines et sancti, sed non audemus aliter facere; quia si iussa sua non perficeremus, et nos cum liberis nostris et vxoribus moreremur. Tunc fratres responderunt, vos qui huc venistis, et tale mandatum recepistis, vt per mortem temporalem vitam æternam adipiscamur, quod vobis iniunctum est perficite; quia pro amore domini nostri Iesu Christi, qui pro nobis crucifigi et mori dignatus est, et pro fide nostra, parati sumus omnia tormenta, et etiam mortem libenter sustinere. Christianas autem qui fratres comitabatur, multum cum illis quatuor armatis altercatus est dicens, quod si gladium haberet, vel eos à nece tam sanctorum hominum impediret, vel ipse cum eis interfectus esset. Tunc armati fecerunt fratres se exspoliare, et frater Thomas primus iunctis manibus in modum crucis genuflectens capitis abscissionem suscepit: Fratrem verò Iacobum vnus percussit in capite, et eum vsque ad oculos scidit, et alio ictu totum caput abscidit. Frater autem Demetrius, primò percussus est cum gladio in pectore, et secundò caput suum abscissum est: Statim vt fratres suum martyrium compleuerunt, aer ita lucidus effectus est, quod omnes admirati sunt, et luna maximam claritatem ostendit. Statim quasi subito tanta tonitrua, et fulgura, et coruscationes, et obscuritas fiebant, quòd omnes mori crediderunt: Nauis etiam illa quæ illos debuerat deportasse submersa est cum omnibus quæ in se habuit, ita quod nunquam de illa posteà aliquid scitum est. Facto mane misit Kadi pro rebus fratrum prædictorum nostrorum, et tunc inuentus est frater Petrus de Senis quartus socius fratrum prædictorum, quem ad Kadi duxerunt: Cui Kadi, et alij Saraceni maxima promittentes persuaserunt quòd fidem suam renueret, et legem Machometi confiteretur, et teneret. Frater autem Petrus de illis truffabat, eos multum deridendo, quem de mane vsque ad meridiem diuersis pænarum ac tormentorum generibus affixerunt ipso semper constantissimè in fide, et in Dei laudibus persistente, et fidem illorum Machometi deridente et destruente. Videntes autem Saraceni eum non posse a suo proposito euelli, eum super quandam arborem suspenderunt, in qua de nona vsque ad noctem viuus et illaesus pependit: nocte verò ipsum de arbore sumpserunt, et videntes illum laetum, viuum et illaesum per medium suum corpus diuiserunt, mane autem facto nihil de corpore eius inuentum est, vni tamen personæ fide dignæ reuelatum est, quod Deus corpus eius occultauerat reuelandum in certo tempore, quandò Deo placuerit Sanctorum corpora manifestare. Vt autem Deus ostenderet animas suorum martyrum iam in coelis consistere, et congaudere cum Deo et Angelis et alijs Sanctis eius, die sequenti post martyrium fratrum praedictorum Melich dormitioni se dedit, et ecce apparuerunt sibi isti fratres gloriosi, et sicut Sol, lucidi, singulos enses tenentes in manibus, et supra eum eos sic vibrantes, quod vt si eum perfodere ac diuidere vellent: qui excitatus horribilitèr exclamauit sic, quòd totam familiam terruit: quæ sibi accurrens quaesiuit, quid sibi esset? quibus ille, Illi Raban Franchi quos interfici iussi, venerunt hac ad me cum ensibus, volentes me interficere. Et statim Melich misit pro Kadi, referens sibi visionem et petens consilium, et consolationem, quia timuit per eos finaliter interire. Tunc Kadi sibi consuluit, vt illis maximas eleemosynas faceret, si de manibus interfectorum euadere vellet. Tunc misit pro Christianis quos in carcere intrudi praeceperat: A quibus cum ad eum venissent indulgentiam petijt pro facto suo, dicens se esse amodo socium eorum, et confratrem: Praecepit autem et legem statuit, quòd pro tempore suo, si quis aliquem Christianum offenderet, statim moreretur, et sic omnes illaesos, et indemnes abire permisit: Pro illis autem quatuor fratribus interfectis quatuor mosquetas. (i.) Ecclesias ædificari fecit, quas per Sacerdotes Saracenorum inhabitari fecit. Audiens autem imperator Dodsi istos tres fratres talem sententiam subijsse, misit pro Melich, vt vinctus ad eum duceretur, A quo cùm adductus esset, quaesiuit imperator, quare ita crudeliter illos fratres iusserat interfici, respondit, quia subuertere volebant legem nostram, et malum et blasphemiam de propheta nostro dicebant: et imperator ad eum; O crudelissime canis, cùm videres quod Deus omnipotens bis ab igne eos liberauerit, quo modo ausus fuisti illis mortem inferre tam crudelem. Et edicta sententia, ipsum Melich cum tota sua familia per medium scindi fecit, sicut ipse talem mortem fratri inflixerat. Kadi verò audiens, de terra illa, et etiam de imperatoris illius dominio clàm fugit, et sic euasit.
De miraculis quatuor fratrum occisorum
Est autem consuetudo in terra illa, quòd corpora mortua non traduntur sepulturæ, sed in campis dimittuntur, et ex calore Solis citò resoluuntur, et sic consumantur: Corpora autem trium fratrum praedictorum per 14. dies illic in fuerore Solis iacuerunt, et ita recentia et redolentia inuenta fuerunt sicut illa die quandò martirizati erant: quod videntes Christiani qui in illa terra habitabant, praedicta corpora ceperunt, et honorificè sepelierunt. Ego autem Odoricus audiens factum et martyrium illorum fratrum, iui illuc, et corpora eorum effodi, et ossa omnia mecum accepi, et in pulchris towallijs colligaui, et in Indiam superiorem ad vnum locum fratrum nostrorum ea deportaui, habens mecum socium, et vnum famulum. Cum autem essemus in via, hospitabamus in domo cuiusdam hospitarij, et ipsa ossa capiti meo supposui, et dormiui: Et dùm dormirem domus illa à Saracenis subitò accendebatur, vt me cum domo comburerent. Domo autem sic accensa, socius meus et famulus de domo exierunt, et me solum cum ossibus dimiserunt, qui videns ignem supra me, ossa accepi et cum illis in angulos domus recollegi. Tres autem anguli domus statim combusti fuerunt, angulo in quo steti cum ossibus saluo remanente: Supra me autem ignis se tenuit in modum aeris lucidi, nec descendit quamdiu ibi persistebam; quàm citò autem cum ossibus exiui, statim tota pars illa sicut aliæ priores igne consumpta est, et multa alia loca circumadiacentia combusta sunt. Aliud miraculum contigit, me cum ossibus per mare proficiente ad ciuitatem Polumbrum vbi piper nascitur abundantèr, quia nobis ventus totaliter defecit: quapropter venerunt Idolatræ adorantes Deos suos pro vento prospero, quem tamen non obtinuerunt: Tunc Saraceni suas inuocationes, et adorationes laboriose fecerunt, sed nihil profecerunt: Et praeceptum est mihi et socio meo vt orationes funderemus Deo nostro: Et dixit rector nauis in Armenico mihi, quod alij non intelligerent: quòd nisi possemus ventum prosperum à Deo nostro impetrare, nos cum ossibus in mare proijcerent: Tunc ego et socius fecimus orationes, vouentes multas missas de beata virgine celebrare, sic quòd ventum placeret sibi nobis impetrare. Cum autem tempus transiret, et ventus non veniret, accepi vnum de ossibus, et dedi famulo, vt ad caput nauis iret, et clàm in mare proijceret; quo proiecto statim affuit ventus prosper qui nunquam nobis defecit, vsquequò peruenimus ad portum, meritis istorum martyrum cum salute. Deinde ascendimus aliam nauem vt in Indiam superiorem iremus; Et venimus ad quandam ciuitatem vocatam Carchan in qua sunt duo loca fratrum nostrorum, et ibi reponere istas reliquias volebamus. In naui autem illa erant plus 700. mercatores et alij: Nunc illi Idolatræ istam consuetudinem habebant, quòd semper antequàm ad portum applicuerint, totam nauem perquirerent, si isti aliqua ossa mortuorum animalium inuenirent, qui reperta statim in mare proijcerent, et per hoc bonum portum attingere, et mortis periculum euadere crederent. Cùm autem frequentèr perquirerent, et illa ossa frequenter tangerent, semper oculi delusi fuerunt, sic quòd illa non perpenderunt; et sic ad locum fratrum deportauimus cum omni reuerentia, vbi in pace requiescunt; vbi etiam inter idolatras Deus continuè miracula operatur. Cum enim aliquo morbo grauantur, in terra illa vbi fratres passi sunt ipsi vadunt; et de terra vbi corpora sanguinolenta iacuerunt sumunt quam abluunt, et ablutionem bibunt, et sic ab infirmitatibus suis liberantur.
Quo modo habetur Piper, et vbi nascitur.
[Sidenote: Malabar.] Vt autem videatur quo modo habetur piper, sciendum quòd in quodam imperio ad quod applicui, nomine Minibar, nascitur, et in nulla parte mundi tantum, quantum ibi; Nemus enim in quo nascitur, continet octodecim dietas, et in ipso nemore sunt duæ ciuitates vna nomine Flandrini, alia nomine Cyncilim: In Flandrina habitant Iudaei aliqui et aliqui Christiani, inter quos est bellum frequenter, sed Christiani vincunt Iudaeos semper: In isto nemore habetur piper per istum modum. Nam primò nascitur in folijs olerum, quæ iuxta magnas arbores plantantur, sicut nos ponimus vites; et producunt fructum, sicut racemi nostri producunt vuas; sed quandò maturescunt sunt viridis coloris, et sic vindemiantur vt inter nos vindemiantut vuæ, et ponuntur grana ad solem vt desiccentur: quæ desiccata reponuntur in vasis terreis, et sic fit piper, et custoditur. In isto autem nemore sunt flumina multa in quibus sunt Crocodili multi, et multi alij serpentes sunt in illo nemore, quos homines per stupam et paleas comburunt, et sic ad colligendum piper securé accedunt. [Sidenote: Polumbrum ciuitas. Adoratio bouis.] A capite illius nemoris versus meridiem est ciuitas Polumbrum in qua maxima mercimonia cuiuscunque generis reperiuntur Omnes autem de terra illa bouem viuum sicut Deum suum adorant, quem 6. annis faciunt laborare, et in septimo faciunt ipsum quiescere ab omni opere; ponentes ipsum in loco solemni, et communi, et dicentes ipsum esse animal sanctum. Hunc autem ritum obseruant: quolibet mane accipiunt duas pelues de auro, vel de argento, et vnam submittunt vrinæ bouis, et aliam stercori, de vrina lauant sibi faciem et oculos, et omnes 5. sensus: de stercore verò ponunt in vtròque oculo, posteà liniunt summitates genarum, et tertiò pectus, et ex tunc dicunt se sanctificatos pro toto die illo: et sicut facit populus, ita etiam facit rex et regina. Isti etiam aliud idolum mortuum adorant, quod in medietate vna superior est homo, et in alia est bos, et iliud idolum dat eis responsa, et aliquotièns pro stipendio petit sanguinem, 40. virginum: et ideo homines illius regionis ita vouent filias suas et filios, sicut Christiani aliqui alicui religioni, vel sancto in coelis. Et per istum modum immolant filios et filias, et multi homines per istum ritum moriuntur ante idolum illud, et multa alia abominabilia facit populus iste bestialis, et multa mirabilia vidi inter eos quæ nolui hic inserere. [Sidenote: Combustio mortuorum.] Aliam consuetudinem vilissimam habet gens illa: Nam quamdo homo moritur, comburunt ipsum mortuum, et si vxorem habet, ipsam comburunt viuam, quia dicunt quod ipsa ibit in aratura, et cultura cum viro suo in alio mundo: si autem vxor illa habeat liberos ex viro suo, potest manere cum eis si velit sine verecundia et improperio, communiter tamen omnes praeeligunt comburi cum marito; si autem vxor praemoriatur viro, lex illa non obligat virum, sed potest aliam vxorem ducere. Aliam consuetudinem habet gens illa, quòd foeminæ ibi bibunt vinum, et homines non: foeminæ etiam faciunt sibi radi cilia, et supercilia, et barbam, et homines non: et sic de multis alijs vilibus contra naturam sexus eorum. [Sidenote: Mobar regnum vel Maliapor.] Ab isto regno iui decem dietas ad iliud regnum dictum Mobar, quod habet in se multas ciuitates, et in illo requiescit in vna ecclesia corpus beati Thomæ Apostoli, et est ecclesia illa plena idolis, et in circuitu ecclesiæ simul Cononici viuunt in 15 domibus Nestoriani, id est, mali Christiani, et schismatici.