The making of this sacramental bread is in this manner. The building in which it is made, in all churches and monasteries, is, as I said above, on the gospel side, outside of the church and its circuit, which is like a cloister, in the space contained by the other outer circuit, which is not covered in, which space serves for a churchyard. All the churches and monasteries have such a building, and it does not contain anything else except what is requisite for this purpose; that is to say, a mortar for pounding wheat, a machine for making very clean flour, and such as is required for such a purpose, for they do not prepare this sacrament from flour or wheat on which women have laid their hands. They have pots for preparing the paste, which they make thicker than ours. They have a furnace, as for distilling water, and upon it a plate of iron, and in some churches of copper, and in other poor churches of clay. This plate is round and of a good size; they place fire underneath it, and when it is hot clean it with a waxed cloth, pour on it a portion of paste, and spread it out with a wooden spoon of such size as they intend to make the bread, and they make it very round. When it is set they take it off and place it on end, then they make another in the same way. When this second one is set, they take the first and place it upon it, that is to say, the side of the first which was uppermost they put upon the top of the other, fresh with fresh, and so the bread remains one whole one, and they do nothing more than make it round and turn it from one side to the other, and move it about on the plate, that it may bake on both sides and on the circumference. In this manner they make one or as many as they wish. In this same house are the raisins from which the wine is made, and a machine for pressing. In this same house the blessed bread is made which is given away on Saturdays and Sundays and feast days; and on great feasts, such as Christmas, Easter, Our Lady of August, etc., they carry this bread of the sacrament with a pallium,[15] bell, and cross devoutly. Before they enter the church with it they go round the church by the circuit like a cloister; when it is not a feast they enter the church at once and without the pallium. On a Saturday before Ascension these friars made a procession, and from being in a new country it seemed to us very good, and they did it in this way. They took crosses, and the altar stone covered with a silk cloth, a friar carried it on his head, which was also covered with the said cloths; and they carried books and bells, and thuribles, and holy water; and all went chaunting to some millet fields: there they made their devotions and cries after the fashion of litanies, and with this procession they returned to the monastery. We asked why they did that, and they said that the animals ate their millet, and so they went to pour out holy water and pray God to drive them out. In this country he that says the mass has no other difference from the deacon and sub-deacon in his vestments than a long stole with an opening in the middle to allow the head to pass through; before and behind it reaches to the ground. The friars say mass with hair on their heads; the priests do not wear hair, and are shaven and so say mass. Also, both friars and priests say mass barefooted, nobody enters the church with his feet shod, and they allege for this what God said to Moses: “Take off thy shoes from off thy feet, for thou art on holy ground.”

In the monastery of St. Michael, where we were staying, we said mass each day, not in the monastery, but in the circuit which is like a cloister. In this country they do not say more than one mass in each church or monastery. The friars came to our mass with great devotion, as it appeared; and they supplied a thurible and incense, because we had not brought any with us, and they do not think mass is properly said without incense; and they said that they approved of all, except that we had only one priest to say mass; because among them not less than three, five, or seven stand at the altar to say mass. They also were surprised at our coming into the church with our shoes on, and still more at our spitting in it. In this manner we said mass every day up to Trinity Sunday, and when we intended to say mass on the following Monday they did not allow us to say it, at which we were much scandalised and aggrieved, and it seemed to us that they had some evil suspicion of us, not knowing why they so acted. Later we learned how they preserved some things of the Old Law together with the New; such as that of the fast of Lent, which they began on Monday after Sexagesima Sunday, that is, ten days before the beginning of our Lent; and so they make fifty days of Lent. They say they take these days in anticipation for the Saturdays when they do not keep the fast. When they fast they eat at night, and because all fast they say mass at night, because all have to take the communion. Likewise, as they take fifty days’ fast in Lent, so they take as many days after Easter which are not fast days. Then, when there is no fast, they say mass in the morning. This secret we did not know, and we had no one to explain it to us: as soon as their liberty not to fast had ended, their mass could not be said, except at night, and so they did not consent to our saying it; thus we felt aggrieved without cause. This time having ended and Trinity passed by, all priests and friars are obliged to fast every day except Saturdays and Sundays. They keep this fast up to Christmas Day, and as all fast they say mass at night. They allege for this the supper of Christ, when He consecrated His true Body, having been a fast time, and almost night. The general people, that is secular men and women, are obliged to fast from Trinity to Advent, Wednesdays and Fridays of each week, and from Christmas day to the Purification of Our Lady, which they call the feast of Simeon,[16] they have no fast. The first three days after the Purification, not being Saturday or Sunday, are great fast days for priests, friars, and laymen. They say that in these three days they do not eat more than once: it is called the penitence of Niniveh. At the end of these three days, up to the beginning of Lent, they again fast as from after Trinity. During Advent and the whole of Lent, priests, friars, lay friars, men and women, small and great, sound and sick, all fast. Thus from Easter to Trinity, and from Christmas to the Purification, they say mass in the morning, because there is no fast, and all the other time at night, because they are fasting. Where we buried Mattheus is a great and honourable monastery, which is named Bisam, and its patron, Jesus. From the monastery where we stayed to this is a league of very precipitous country. It is on a very high rock, and looking round all sides of it there appear like the depths of hell. The monastery house is very large in bulk, and larger in revenues, and this monastery is very well fitted. The fashion of this house is of three large and beautiful naves, with their arches and vaulted roofs. They appear to be of wood, and because all is painted, it is not certain whether it is stone or wood. It has two sets of cloisters round the body of the church, both covered in, and much painted with figures of apostles, patriarchs, prophets, and many things of the Old Law, and many angels, and St. George on horseback, who is in all the. churches. This monastery also possesses a great cloth, like a piece of tapestry, on which is the crucifix and effigy of Our Lady and the apostles, and other figures of patriarchs and prophets, and each one has his Latin name written, so that no man of the country made it. It has many small and ancient pictures, not well made, and they are not upon the altars, for it is not their custom: they keep them in a sacristy, mixed up with many books, and they bring them out on feast days. There is in this monastery a very large kitchen and bakehouse, also a very large refectory, in which they eat. They mostly eat three and three[17] in a large dish, it is not deep, but flat like a tray, and their food is very poor. The bread is of maize and barley, and other grain which they call taffo,[18] a small black grain. They make this bread round, and of the size and roundness of a citron,[19] and they give three of these to each friar: to the novices they give three loaves to two of them, it is a matter of amazement how they can maintain themselves. They also give them a few vegetables, without salt or oil. Of this food they send to a great many old pensioners, who do not come to the refectory. Besides seeing these things when we buried Mattheus, I saw them many times, because I came there to pass time with the friars, principally on feast days, when we were near there. In this way I learned about them and their property, and revenues and customs. In my opinion there were generally always a hundred friars in this monastery, most of them old men of great age, and as dry as wood; very few young men. This monastery is entirely surrounded by a wall, and this wall is closed with two gates, which are always locked.

This monastery is the head of six monasteries, which are around it in these mountains; the furthest off is at a distance of three leagues from it, and all are subject to it, and are governed and ruled by it. In each of them is a David, that is a guardian appointed by the Abbot or provincial of this monastery, who is also David under the Abba. I always heard say that there were in this monastery three thousand friars, and because I doubted it much I came here to keep the feast of our Lady of August, in order to see if they would come together. Certainly I rejoiced to see the riches of this monastery, and the procession which they made: in my judgment the friars did not exceed three hundred, and most of them were very old. There is a circuit to this monastery which surrounds the two which are like cloisters covered in, and this one which is not covered in was on that occasion all covered in with brocades and inferior brocades, and velvets of Mekkah, all long pieces, sewn one to another in order that they might shelter the whole circuit. They made a very beautiful procession through this canopied circuit; all wore cloaks of the same stuffs, brocades, and velvets of Mekkah, badly made as I mentioned above. They carried fifty small crosses of silver, of bad workmanship, and as many thuribles of copper. When mass was said, I saw a great gold chalice and gold spoon, with which they administered the communion. Of the three hundred friars who came to this monastery, very few were those that I knew as belonging to it: and I asked some of my friends how it was, that with so large a number of friars in the monastery as they said, they were not present at such a feast. They told me that even though there were more than they had said, that they were scattered about in these monasteries and churches, and markets, to seek for their living, because that could not be in the monastery whilst they were young men; and when they were old men, and could not walk, they came to die in the monastery. On that day I saw the habit put on seventeen young men. There is a tomb in this monastery which they say is of an Abba or provincial of this monastery who is named Philip, and they give him the merits of a Saint, saying that there was a King Prester John who commanded that Saturday should not be observed in his kingdoms and lordships, and this Abba Philip went to that King Prester with his friars, and undertook to show how God had commanded that Saturday should be kept, and that whoever did not keep it should die by stoning, and that he would maintain this before all the fathers of Ethiopia: and he made it good before the King. Therefore they say that he was a Saint for making Saturday to be kept, and they treat him as a Saint, and they hold a feast for him every year, in the month of July, which they call Castar Philip, which means funeral or memorial of Philip.[21] On this account the people of this monastery are the most Judaizing of all the kingdoms of Prester John. I came twice to this Castar of Philip, at which they did me much honour, and they kill many cows at this feast. In one year they killed thirty, and in another year twenty-eight, and in each of the years that I came there they gave me two quarters of the fattest cow that was killed. This flesh is distributed amongst the people who come to the Castar, and the friars have none because they do not eat meat. And these cows are all brought as offerings by their breeders in the district, who vow them to Philip. This monastery, and the others that are subject to it, have this rule in addition, that no females enter them, that is to say, neither women, nor she-mules, nor cows, nor hens, nor anything else that is female. And these cows which they kill are killed a long way from the wall, and when I came there they came to the distance of a crossbow shot to take my mule, and they took her away to their farm of Jamgargara, where Mattheus died.

The friars of this monastery, and of the other monasteries subject to it, might do good works by planting trees and vines, and making gardens and orchards for their exercise; and they do nothing. The country is ready to produce everything, as is seen from that which is uncultivated: they do not plant or grow anything except millet and beehives. When it is night, neither they nor anybody else go out from their houses from fear of the wild beasts that are in the country, and those who watch the millet have very high resting places upon the trees, in which they sleep at night. In the district of this monastery there are, in the valleys between the mountains, very large herds of cows, kept by Arab Moors, and there go with each herd forty or fifty Moors, with their wives and children: and their headman is a Christian, because the cows that they keep belong to Christian gentlemen of the country of the Barnagais. These Moors have nothing else for their labour than the milk and butter which they get from the cows, and with this they maintain themselves and their wives and children. On some occasions it happened to us to sleep near these Arabs, they accosted us to ask if we wished to buy cows, and for the price allowed us to choose them. They say that these Moors, and headmen who go with them, are all robbers under the favour of the lords to whom the cows belong, and so only large caravans travel. The revenues of this monastery are very large; those which I saw and heard of are, chiefly, this mountain in which the monastery is situated, of an extent of ten leagues, in which they sow much millet, barley, rye, and all these pay dues to the monastery, and they are also paid on the herds. On the skirts of this mountain there are many large villages, and most of them belong to the monastery, and at a distance of one or two days’ journey an infinite number of places belonging to the monastery, and are called Gultus of the monastery, which means coutos or celeiros,[22] according to our Portugal. Don Rodrigo the ambassador and I were going on the road to the Court, a good five days’ journey from this monastery, and arriving at a town which is named Caina we kept Saturday and Sunday in a small village which might contain twenty people, and they told us they belonged to the monastery of Bisan. Besides that town there were a hundred villages all belonging to the monastery, and that in which we halted was one of them. We were also shown many of the others, and they told us that every three years they paid a horse to the monastery, and that each village did this, which makes thirty-three horses every year. And in order to be certain of this I went to ask it of the Alicaxi of the monastery, which means the auditor or major-domo, because he receives, and does justice: he told me that it was true that they paid the said horses. I asked why the monastery wanted so many horses, since they did not ride on them. He told me that they were obliged to pay horses, but that they did not give him horses, but paid fifty cows for each horse, and that this due of horses was so because these were villages of the King which paid him this due, and as he had endowed the monastery with these villages, between the monastery and the villagers this due of horses had been transmuted into cows. And over and above these dues of cows they also pay dues on fruits. Besides, at fifteen days’ journey from the monastery, in the kingdom of Tigre mahom, there is a very large town belonging to the monastery named Aadete, which may be a large dukedom. This pays every year sixty horses, and an infinite number of dues and customs. In this district there are always more than a thousand friars of the monastery, because there are many churches in it, and the monastery is much favoured there. Of these friars some are very good, honourable, and devout, and others are not such. Besides these dues of horses paid to this monastery and to others, there are many villages belonging to the King which pay dues of the said horses, because this is always his due, and there are villages neighbouring to Egypt in which are large and good horses, and others near Arabia in which they are very good, but not so much so as those of Egypt.

Returning therefore to our journey; whilst we were still at the monastery of St. Michael there arrived the man sent by the Barnagais to take us away, and with him two of our Portuguese, on the fourth day of the month of June; and he brought a few oxen and men to carry our baggage. The said man who had thus come went off at once to the mountains to fetch more oxen and people, and he came back with them. Whilst our baggage was out in the road for our departure, and the men and oxen ready, the friars came and talked so much to the people without their understanding us that they disarranged our departure, so that we again took in our baggage, and the ambassador again sent another time to the Barnagais, and Joan Escolar the clerk went thither with the man of the Barnagais, and they remained there six days. They came with orders and equipment for our departure, that is to say, that they were to conduct us and our goods, and to give us as many oxen and mules as we had need of. Even then the friars were set on impeding us greatly, as though they wished us evil. We left this monastery of St. Michael on the 15th day of June, and because there was detention in loading the baggage, on account of the oxen only coming in a few at a time, and there not being mules enough for all of us, and some having to go on foot, and also because there were few people to carry the baggage which could not go on the oxen where the country was precipitous, the bombards and four barrels of powder remained behind. Not very far from the monastery, half a league at most, the ambassador came up, and those that had remained with him, and we found all the baggage unloaded. Not being able to understand the cause for their having done it, we made them load it again; and not having yet started it all, a rumour arose amongst the negroes who were carrying our baggage, and they said that there were robbers there who were waiting for us in the road. Nevertheless we did not on that account desist from making the baggage go on in front through the bushes, because the road was narrow. The ambassador and all those that were with him determined to die upon the King’s goods. The negroes were much amazed at the courage of ten or twelve men, who did not fear passing such steep mountains, where it was said that there were multitudes of robbers. Thus we went away, divided, with the oxen and negroes, with their burdens in front of us, going forward on our course. We travelled through very wild mountains, over ascents and descents, and very bad stony road. Most of the woods of these mountains are very large wild olive trees, from which good olive trees could be made. Issuing from these mountain ranges we entered into dry channels, which in winter time are great rivers, that is to say, as long as the showers last. As soon as the shower is finished the river is dry. These channels have on each side of them very high mountains, as rugged as those we had left behind. In these river beds there are large clumps of unknown trees, amongst which, near the rivers, there are a few wild palm trees. We slept this night in a river bed with little water in it.

On the following day we again crossed another very high and rugged mountain ridge, over which we could not make our way, either on the mules or on foot. In this mountain there are many animals of different species, and an infinite quantity of apes in herds: and they are not generally spread over the mountain, but only where there are clefts and holes in the rock; they are not found in quantities less than two or three hundred, and beyond that number. If there is any flat ground above these precipices, that is their promenade, and no stone remains that they do not turn, and they scrape the earth so that it looks as though it were tilled. They are very large, the size of sheep, and from the middle upwards hairy like lions. We passed the mountain, and went to sleep at the foot of a village called Zalote. There will be about four or five leagues from this place to the monastery from which we set out. We halted by a running river of very good water, and when our baggage had been unloaded we went to the said village to see a very honourable gentleman, the headman of it—a very old man, who was lodged here very honourably. He gave us a very hospitable reception, giving us many fowls cooked in butter, and much mead, and he sent us a very large fat cow to the place of our halt. On the following day, which was Sunday, we went to say our mass at the church of the village, which is called St. Michael, a poor church, both the fabric and the ornaments. There are in this church three married priests and three others, deacons[23] that is to say, of the gospel, and all are necessary, for no less can say mass. This honourable captain I met with later as a friar in the monastery of Bisan, and he left his condition and revenues to his sons, who were honourable persons; and I saw him stand at the gate outside, and he did not enter within the monastery, and there he received the communion with the novices, and when the offices of the church were ended he remained in honour with the provincial. On this Sunday we set out again in the afternoon, because the country people who conducted us wished it so. Here we began to travel through flat country fallows and tillage, in the fashion of Portugal, and the bushes which are between the tilled lands are all wild olives, without other trees. We slept by some running streams, between many good villages.

We reached the town of Barua,[24] which will be three leagues from the village of Zalote, on the 28th day of June. This town is the chief place of the country and kingdom of the Barnagais, in which are his principal palaces, which they call Beteneguz,[25] which means house of the king. On this day that we arrived here the Barnagais departed hence, before our arrival, to another town, the chief place of another district, which is named Barra, and the town is called Çeruel. It seemed to us that his departure was in order not to have to receive us, and some told us that he had gone away with pain in his eyes. We were very well lodged for this country, in good large houses of one story, terraced above. On the third day of our arrival, Don Rodrigo the ambassador determined on going to see the Barnagais; and we went with him, five of us on mules, and reached the place where he was staying at vespers. The distance to this place from that at which we were halting might be three and a half or four leagues, and we went to dismount before his palace, close to the door of a church, where we offered our prayers. Then we went our way to the palace, or Beteneguz, as they call it, thinking that we should at once speak to him; and they did not allow us to enter, saying that he was sleeping. And although we waited a good bit we had no means of speaking to him. We went to rest in a goat shed, in which we barely found room; and they gave us two ox-hides with the hair on to sleep upon, and for supper bread, and wine of the country in abundance, and a sheep. On the following day we waited a long time for them to call us, and a message came for us to come. Then in the outer gate we found three men like porters, each one with his whip[26] in his hand, and they would not let us enter, saying that we should give them some pepper, and they kept us for a good while at the gate. Passing through this gate we arrived at another, at which stood three other porters who seemed more honourable persons; these made us wait more than half an hour standing on a little straw, and the heat was so great it killed us. Upon this the ambassador sent to say that he should bid us come in or he would return to his abode. Then the message went by one who seemed to be of higher position, and word came that we should enter. The Barnagais was in this manner, in a large house of one story (for in this country there are not houses of several stories), sitting on a bedstead, as is their custom, fitted with poor curtains; he had sore eyes, and his wife was sitting at the head of the bedstead. Having made our obeisance, the ambassador offered him a master to cure him; and he said that he had no need of him, as though he did not thank him for it. Upon this the ambassador asked him as a favour, and required on the part of Prester John, that he should order equipment to be given us for our journey, assuring him how much service he would be doing in this way to the king of Portugal, which would be well repaid to him by the King and by his Captain-major; and he, the ambassador, would tell Prester John the honour and favour which he received from him. The Barnagais asking what it was that we required, the ambassador said he wanted oxen and asses for baggage, and mules for the Portuguese. To this the Barnagais replied that he could not give any mules, and that we might buy them ourselves; that he would give orders for the rest, and would send a son of his with us to the court of Prester John, and with that he gave us our dismissal.

When we were out of the house where the Barnagais was, they made us sit down in the receiving room of another house on mats on the ground, and they brought here a large trencher of barley meal, but little kneaded, and a horn of mead. And, since we had not seen such food, we would not eat it; but when we were more accustomed to the country we ate it readily. Without eating of this, we arose and came to our resting-place and then set out. This might be at two hours before midday. Having gone on our road half a league or more there came to us a man running and telling us to wait; that the mother of the Barnagais was sending us food, and took it as a misfortune our coming away without eating and not accepting the food they gave us, which was that customary in the country. We waited, and the food came to us, that is to say, five large rolls of wheat bread and a horn of mead. Let not anyone be amazed who hears of a horn of wine, because for the great lords and Prester John cows’ horns are their cups for wine, and there are horns holding five or six canadas.[27] Besides this, the mother of the Barnagais sent us some of the same kneaded flour, and now we ate some of it. This meal is of parched barley, made into flour, and they mix it up with very little water, and so eat it. After this banquet we made our way to the town of Barua, where our goods and companions had remained. In this country, and in all the kingdoms of Prester John, there are no leagues, and if you ask how far it is from this place to such a place, they say: If you depart in the morning at sunrise, you will arrive when the sun is in such a place; and if you travel slowly you will arrive there when they shut up the cows, that is at night. And if it is distant they say, you will arrive in a sambete, that is a week, and so they define it according to the distances. When I said that from Barua to Barra there were from three and a half up to four leagues, that was according to our opinion, and it would not be more. We afterwards travelled there many times, and we started from one town and dined at the other, and did our business and returned to the town we had started from by daylight. The people of the country reckon this as a day’s journey, because they travel very slowly. Between these two towns there is very remarkable country, tilled fields of wheat, barley, millet, pulse, lentils, and all other sorts of vegetables which the country possesses unknown to us. From the road from one place to the other more than fifty towns are to be seen: I say large towns and very good ones, all on heights. In these plains and fields there are herds of wild cattle, forty or fifty in a herd. It is a chase that is very pleasant for the Portuguese, but the country people are able to do them little hurt, although they receive from them much injury to their crops.

This town of Barua in which we were staying, and where later we passed more time, may have three hundred hearths and more, a great part of them belonging to women, because this is like a court in many respects. One is that people of the Prester’s court never go from here, and as many as come are not without wives. The other is because this is the residence and seat of the Barnagais, and there are continually in his house three hundred mounted men and upwards, and as many more who come every day for business of petitions, and few are without wives. This causes many single women to live here, and when they are old they have another resource, for in this town every Tuesday there is a great market or fair at which three or four hundred persons are brought together; and all the old women and some young ones have measures to measure wheat and salt, and they go to the market to measure and gain their living; they give hospitality to those that sleep there that day, and also take care for them of what remains to be sold for the next market day. There is another reason why there are many women in this town, it is because the men who have plenty of food to eat keep two or three wives; and this is not forbidden to them by the King nor by their magistrates, only by the Church. Every man who has more than one wife does not enter the church, nor does he receive any sacrament: and they hold him to be excommunicated. For a year and a half a nephew of mine and I lodged in the house of a man named Ababitay, and he had three wives still alive and acquaintances of ours, friends in honourable friendship: they said that he had had seven wives and thirty children of them. Nobody forbade them, except the Church, as has been said, which did not give them the benefit of the sacraments; and before our departure, he put away from him, and from intercourse with him, two wives, and remained with one, that is to say, the one he had last, who was the youngest, and already they gave him the sacraments, and he entered the church like anybody else, and as though he had not had more than one wife. On this account there are many women in this town, because the men are well off and are like courtiers: and they take two or three, or more if it pleases them. In this country marriages are not fixed, because they separate for any cause. I saw people married, and was at a marriage which was not in a church, and it was done in this manner. On the open space before some houses they placed a bedstead; and seated upon it the bridegroom and the bride, and there came thither three priests, and they began a chaunt with Hallelujah, and then continued the chaunt, the three priests walking three times round the bedstead on which the couple were seated. Then they cut a lock of hair from the head of the bridegroom, and another from the head of the bride. They wetted these locks with mead, and placed the hair of the bridegroom on the head of the bride, and that of the bride on the head of the bridegroom, on the place from which they had cut them, and then sprinkled them with holy water: after that they kept their festivities and wedding feasts. At night they put them in a house, and for a month from that time no one saw the bride, except one man only whom they call the best man,[28] who remains all this month with the married couple, and when this month is ended the man or best friend goes away. If she is an honourable woman she does not go out of the house for five or six months, nor remove a black veil from her face: and if before that she becomes pregnant she removes the veil. When these months are ended, even though she is not pregnant, she removes the veil.

I saw the Abima Marcos, whom they call Pope, giving blessings in the church, that is to say, before the principal door; the bride and bridegroom were also seated on a bedstead, and the Abima walked round them with incense and cross, and laid his hands on their heads, telling them to observe that which God had commanded in the gospel; and that they were no longer two separate persons, but two in one flesh; and that so in like manner should their hearts and wills be. There they remained until mass had been said, and he gave them the communion, and bestowed on them the blessing. And this I saw done in the town of Dara, in the Kingdom of Xoa.[29] I saw another performed in the town of Çequete, in the Kingdom of the Barnagais. When they make these marriages they enter into contracts, as for instance: If you leave me or I you, that one that causes the separation shall pay such a penalty. And they set the penalty according to the persons, so much gold or silver, or so many mules, or cloths, or cows, or goats, or so many measures of wood. And if either of them separate, that one immediately seeks a cause of separation for such and such reasons, so that few incur the penalty, and so they separate when they please, both the husbands and the wives. If there are any that observe the marriage rule, they are the priests, who never can separate, and cultivators, who have an affection for their wives because they help them to bring up their sons, and to harrow and weed their tillage, and at night when they come to their house they find a welcome reception: thus in effect or perforce they are married for the whole of their lives. As I said that they imposed penalties at marriages, the first Barnagais that we knew, whose name was Dori, separated from his wife, and paid her the penalty of a hundred gold ounces, which were a thousand cruzados, and he married another woman. And the wife that he separated from married a noble gentleman who was named Aaron, a brother of the said Barnagais. Both the brothers had sons, known to us, of this woman, and these were, or are, great lords, both are brothers of the mother of Prester John, whom all of us knew. All of us who were there knew Romana Orque[30] sister of the Prester John, who is a noble lady married to a great lord, a noble young gentleman. In our time she separated from this husband and married a man more than forty years of age, who is one of the great lords of the court; the title of this one whom she married is Abuquer, and his father Cabeata. This is the greatest lord there is in the court. Thus I saw and knew many of these separations; I have named these because they are of great personages. And because I said that Aaron married the wife of his brother, let not him that reads it be amazed, because it is the usage of the country. They do not think it strange for a brother to sleep with the wife of his brother. This Aaron moreover had sons of her who had been the wife of his brother, and he left her and married another to whom he is now married.

Circumcision is done by anybody without any ceremony, only they say that so they find it written in the books, that God commanded circumcision. And let not the reader of this be amazed—they also circumcise the females as well as the males, which was not in the Old Law. Baptism they do in this manner: they baptize males at forty days, and females at sixty days after their birth, and if they die before they go without baptism. I, many times and in many places, used to tell them that they committed a great error, and went against what the Gospel says: Quod natum est ex carne caro est; et quod natum est ex spiritu spiritus est. They answered me many times that the faith of their mother sufficed for them, and the communion which she received whilst in a state of pregnancy.[31] They perform this baptism in the church, with water which they keep in a vase, and which they bless, and they put oil on the forehead and on the breasts and shoulder-blades. They do not put ointment,[32] nor do they have it, nor the oil of extreme unction. This office of catechism which they celebrate seems to me to be much the same form as the Roman, and at the time of pouring the water on the child they do it in this way. One who is the godfather takes the child from the hands of the woman that has it and raises it, holding it under the arms, and holds it suspended; and the priest who baptizes, with one hand holds the vase and pours the water over the child, and with the other washes it all over, saying in his language the words which we say, that is: I baptize thee in the name of the Father, and of the Son, and of the Holy Spirit. They always perform this office on a Saturday or a Sunday, and it is done in the morning at mass, because every child that receives baptism receives the communion, and they give it in very small quantities, and cause it to be swallowed by means of water. With regard to this, also, I used to tell them that this communion was very dangerous, and in no wise necessary. As I said that they put oil on the forehead, you should know that every child comes to baptism shaved with a razor, and the scars or marks which they bear on the nose, between the eyes, and at the corners of the eyes, are not made by fire nor for anything of Christianity, but with cold iron for ornament, and because they say that it is good for the sight. There are here women who are very skilful at making these marks. They make them in this manner: they take a clove of garlic, large and moist, and place it on the corner of the eye; with a sharp knife they cut round the garlic, and then with the fingers widen the cut, and put upon it a little paste of wax, and over the wax another paste of dough, and press it down for one night with a cloth, and there remains for ever a mark which appears like a burn, because their colour is dark. On the occasion of death, I never saw great personages borne away; but of small people, and of others rather better, an infinite number. Their burials are in this manner. They do not use candles after death, but much incense. They carry them away wrapped up[33] in a shroud, and some of the more honoured have over the shroud tanned ox-hides, and are placed on trestles. The priests come for them, and pray shortly, and then set out at once with them on the way to the church, with cross, thurible, and holy water, running so that a man cannot catch them up. They do not bring the dead man into the church, but place him close to the grave; they do not use our office for him, nor do they recite psalms, neither do they say anything from the Book of Job. I asked what it was that they prayed; they told me that they read the Gospel of St. John all complete. And so they give him to the grave with their incense and holy water, and they do not say mass for the defunct, nor of devotion for any living person, nor more than one mass a day in each church; and all are communicants, as many as go to it.

This town of Barua is very good, and it is situated on a very high rock above a river, upon which are situated the king’s houses, which they call Beteneguz, which means houses of the king. They are well situated in the manner of a fortress. All the rest is a great plain and an infinite number of large villages at the extremities of the fields. There is much breeding of all sorts of flocks, cows, goats, and sheep, and of much game of all sorts. In the river there is much fish, and many wild ducks of different kinds,[34] and on land much game of all kinds, such as wild cattle; in the plains hares in great quantity, so that every day we killed twenty or thirty of a morning, and that without dogs, but caught with nets. There are partridges of three kinds, which do not differ from ours, except in size and the colour of their legs. There are partridges like big capons of the same colour and fashion as ours, except that their beaks and feet are yellow. There are others the size of hens; these have red beaks and feet like ours. There are others the size of ours, not different in colour or in anything else, except that their beaks and feet are grey. To the taste all are very good partridges, as they are good in colour. They do not frighten them to the earth.[35] Wild hens cover the ground, quails are in infinite numbers, and so of all other birds that can be mentioned, such as parrots and other birds not known to us, great and small, and of many shapes and colours; birds of prey, such as royal eagles, falcons, hawks, sparrow hawks, blue herons, and river cranes, and all other sorts that can be mentioned. In the mountains are many hogs, stags, antelopes, gazelles, deer. It will be said, how is it that there is so much game on the land and fish in the river, when the country is so populous? I say that nobody hunts or fishes, nor have they engines nor devices, nor the will to do it; on this account the game is very easy to kill, because it is not pursued by the people. There are many wild beasts—lions, ounces, tigers, wolves, foxes, jackals, and other animals not known to us. I never heard that these wild beasts did any harm, although the people are in great fear of them; only in one place which is called Camarua, and which is about half a league from this town of Barua, a man was lying asleep at night at the door of his enclosure, and his little son was with him, keeping his cows, and a lion came and killed this man without anyone perceiving it, and he ate his nose and opened his heart, without touching the child. The people of the country were greatly afraid, and said that he would remain with a taste for man’s flesh,[36] and that no one would escape from him. The Lord was pleased that he never did any more harm. We used to go hunting at that time near this place, and we never found any lion, but we found ounces and tigers; we did them no harm, neither did they do us any.