{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_54281/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_54281","id":"gutenberg_54281","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/54281","summary":null,"tags":["Category: History - Medieval/Middle Ages","Category: Religion/Spirituality","Category: Travel Writing","Voyages and travels -- Early works to 1800"],"text":"[Decoration]\n\n\nTHE VOIAGE AND TRAVAYLE OF SIR JOHN MAUNDEVILLE, KNIGHT.\n\n\n[Decoration]\n\n\n\n\n  THE VOIAGE AND TRAVAYLE\n  OF\n  SIR JOHN MAUNDEVILLE\n  KNIGHT\n\n  WHICH TREATETH OF THE WAY TOWARD HIERUSALEM\n  AND OF MARVAYLES OF INDE WITH OTHER\n  ILANDS AND COUNTREYS\n\n\n  _EDITED, ANNOTATED, AND ILLUSTRATED IN FACSIMILE_\n\n  BY\n\n  JOHN ASHTON\n\n  _Author of \"Chap Books of the 18th Century,\" \"Social\n  Life in the Reign of Queen Anne,\" \"English Caricature and\n  Satire on Napoleon I.,\" &c._\n\n  [Illustration: Logo]\n\n  LONDON\n\n  PICKERING & CHATTO\n  66, HAYMARKET\n\n  1887\n\n\n  CHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT,\n  CHANCERY LANE.\n\n\n[Decoration]\n\n\n\n\nPREFACE.\n\n\nI HAVE edited, and illustrated \"The Voiage and Travayle of Syr John\nMaundeville, Knight,\" for two reasons. First, that a popular edition\nhas not been published for many years--so much so, that many otherwise\nwell educated people hardly know his name; or, if they do, have never\nread his book of Marvels. Secondly, a good edition has not yet been\npublished. Putting aside the chap-books of the eighteenth century,\nwhich could only cram a small portion of his book into their little\nduodecimos, the only English versions of this century are the reprint\nby Halliwell, in 1839, of the _reprint_ in 1725-1727, of the early\nfifteenth century MS. (Cotton, Tit. c. 16), which he again reprinted\nin 1866,[1] the edition in \"Bohn's Classical Library\" (\"Early Travels\nin Palestine\"), 1848; and \"The English Explorers,\" which forms part\nof Nimmo's \"National Library,\" 1875. There was also a small edition\npublished in Cassell's \"National Library\" in 1886 in modern English.\n\nHalliwell's reprint of the Cotton MS. is open to objection, because\nthe language of the MS. is specially rude, and can only be understood\nby professed antiquaries, no footnotes explanatory of the text being\ngiven, only a glossary at the end of the book. Also, Mr. Halliwell has\ntaken his illustrations from various sources, not confining himself to\nEnglish woodcuts--the Cotton MS. having no illustrations. If, however,\nthe language in Halliwell's edition is too archaic, Bohn and Nimmo\nerr in the opposite direction. Without illustrations, and clothed in\nmodern English, they are bald in the extreme; whilst the editors of\nboth have not been over careful to closely copy the text.\n\nSeeing these difficulties, and dearly loving Sir John, in spite of his\nromancing, I cast about for a book which should fulfil the conditions\nof an edition I should like for my own reading; which should have the\nspice of the old language, without being unreadable, like the Cotton\nMS., and which contained the original quaint illustrations. This\nI have found in a reprint of Pynson's unique edition (now in the\nGrenville Library, British Museum), from which it varies very\nslightly, except in the modernizing of the language, which is rather\nan advantage; and which, by means of the copious footnotes I have\nmade, will, I hope, be easily read by anybody.\n\nThis edition, too, was particularly rich in woodcuts, which I have\nfaithfully facsimiled; and, in the Appendix, I have reproduced a few\nfrom other editions, showing the different treatment of some subjects.\nIn the Appendix, also, I have given a list of all the editions of Sir\nJohn Mandeville's Travels now in the British Museum. A glance at this\nwill show how popular his book was, in all civilized countries, and\nin all ages, since its first publication.[2] I have thought that an\nedition should be produced which could be read by all, and therefore\nhave given explanations of words and facts, perfectly familiar to\nadvanced students, by means of which they will not be inconvenienced,\nand the general reader much benefited.\n\nPerhaps the Illustrations in one or two of the early foreign editions\nare quainter, but I wanted, and have got, a thoroughly representative\n_English_ Edition, which gives Sir John's adventures, with their\nconcomitant \"Travellers' Tales,\" without the apocryphal stories which\nwere introduced into some of the MSS. and foreign editions.\n\nOf East, the printer of the exemplar I have chosen, very little is\nknown; and, curiously, he is ignored in Herbert and Dibdin's edition\nof _Ames' Typographical Antiquities_. According to Ames, he was made\nfree of the Stationers' Company 3rd December, 1565, and he gives his\nfirst known printed book as 1569, or a year later than the book I have\ncopied. East, according to the same authority, was granted a patent\nfor ruled paper for music, and worked both for Bird and Tallis.\nThe date of his death does not seem to be known, but his widow, or\ndaughter, printed a book of Bird's music in 1610.\n\n  JNO. ASHTON.\n\n\n    [Footnote 1: This has again been reprinted in 1884.]\n\n    [Footnote 2: Colonel Yule, in \"The Book of Ser Marco Polo,\"\n    &c. (1871), says:--\"And from the great frequency with which\n    one encounters in catalogues both MSS. and early printed\n    editions of Sir John Maundeville, I should suppose that\n    the lying wonders of our English knight had a far greater\n    popularity and more extensive diffusion than the veracious\n    and more sober marvels of Polo. In Quaritch's last catalogue\n    (November, 1870) there is only one _old_ edition of Polo;\n    there are nine of Maundeville. In 1839 there were nineteen\n    MSS. of the latter _catalogued_ in the British Museum Library.\n    There are _now_ only five of Marco Polo. At least twenty-five\n    editions of Maundeville, and only five of Polo were printed in\n    the fifteenth century.\"]\n\n\n[Decoration]\n\n\n[Decoration]\n\n\n\n\nINTRODUCTION.\n\n\nI KNOW of nothing more likely to be provocative of a literary war\nthan the question of Sir John Mandeville's personal entity. Were I to\nexpress an opinion either way--that he was a real being, or that he\nnever existed--fierce would be the criticism on my views, and much\ngood ink be spilt, which might well be devoted to a better purpose,\nso that I prefer letting the reader form his own opinion thereon,--a\ncourse which will save everybody any trouble or vexation of spirit.\n\nWe labour under this difficulty--all that is known about him is what\nhe tells us himself, and no one who reads the book can altogether\ntrust his absolute verity. If his book is a mere compilation from\nother sources, so then is that of Odorico (who died January, 1331),\nwhich I place in an Appendix, and which agrees with Mandeville in\nso many particulars, that one might reasonably suppose him to be the\n\"fellawe,\" or companion, whom he frequently mentions, and connect him\nwith that Minorite friar from Lombardy (for Odorico was born at Udine\nor Friuli) who shrove them before their entrance into \"y^e Valey of\nDivels.\"[1] According to his own account, he was a knight, that he was\nborn at St. Albans, and that he left England on his wonderful voyage\non 29th September, 1322. He informs us that he travelled through Asia\nMinor, Armenia, Tartary, Persia, Syria, Arabia, Upper and Lower Egypt,\nLibya, Chald\u00e6a, a large portion of Ethiopia, Amazonia, Lower India,\nand the greater part of Upper India, together with the neighbouring\nislands. If his narrative can be trusted, he lived in most friendly\nrelations with the ruler of Egypt, whom he served in his war against\nthe Bedouins, and was on such familiar terms that they would privately\nargue on religious topics, and he was even offered a richly dowered\nprincess as a wife, if he would but change his creed, and become a\nMahometan. If he can be believed, he wandered all over the then known\nworld, and gratified his military instincts by helping the Emperor\nof China in his war against the sovereign of Manzi. He tells us that\nafter thirty-four years of wandering and exile he returned to England,\ntaking Rome in his way home, in order to get the Pope's Imprimatur to\nhis book, for which he na\u00efvely gives as reason: \"and, for as much as\nmany men beleve not that they see with theyr eyen, or y^t they may\nconceiue & know in their mynde, therefore I made my way to Rome in\nmy coming homewarde, to shew my boke to the holy father the pope, and\ntell him of the mervayles y^t I had sene in diverse countreys; so that\nhe with his wise counsel wold examine it, with diverse folke y^t are\nat Rome, for there dwell men of all nations of the world, and a lytle\ntime after whan he & his co[~u]sel had examined it all through, he\nsayde to me for a certayne that it was true, for he sayd he had a\nboke of latin contayning all that, and much more, of y^e which _Mappa\nMundi_ is made, the which boke I saw, & therefore the pope hath\nratyfied & confirmed my boke in all poyntes.\" If any portion of this\nis true, it is probable that the \"boke of latin\" may have been Pliny,\nSolinus, or some other equally veracious writer.\n\nAs to the \"Mappa Mundi\" constructed from such sources, that at\nHereford may be taken as a type of ideal geography of the time. This\nwas almost contemporary with Mandeville, and is ascribed to the very\nearly part of the fourteenth century. Indeed, it can be proved to\nbe of this date, for, among other inscriptions on the map, is the\nfollowing:-\n\n  \"Tuz Ki cest estoire ont.\n  Ou oyront ou lirront ou veront.\n  Prieut a ihesu su deyte.\n  De Richard de Haldingdam e de Lafford eyt pite.\n  Ki lat fet e compasse.\n  Ki ioie eu cel li seit donc.\"\n\nWhich may be thus translated:--\n\n    \"All who have, or shall have, or shall read, or shall see this\n    history--pray to Jesu in deity (or as God) that he may have\n    pity on Richard of Haldingham and of Lafford, who has made and\n    contrived it, that joy in heaven may be given unto him.\"\n\nRichard of Haldingham, or Holdingham, whose real name was Richard\nde la Battayle, or de Bello,[2] held the prebend of Lafford (now\nSleaford), in Lincoln Cathedral up to the year 1283, and afterwards\nheld the prebend of Norton, in Hereford Cathedral. Hardy, in his\nedition of Le Neve's _Fasti Ecclesi\u00e6 Anglican\u00e6_, says he was\nappointed to this stall in 1305. He was afterwards preferred to the\nArchidiaconate of Berkshire. Perhaps the best description of this\nmap is in a paper read before the Geographical Society of Paris,\n30th November, 1861, by M. D'Avezac, President of the Society, a\ntranslation of which may be found in the _Gentleman's Magazine_ of\nMay, 1863. He considers it to have been executed early in the year\n1314, because Lyons was not annexed to France till the 30th of April,\n1313, and gives other reasons, equally strong, in support of his\nargument.\n\nThus, then, we have a contemporary map as a guide, and on\nthis Hereford map are portrayed all the monsters described by\nMandeville--the one-eyed men, those with their heads in their breasts,\neven the big-footed one-legged man--all those things which are\nregarded as fable in Mandeville--are here drawn, and evidently must\nhave been currently believed in. So that when Mandeville, or some\nsubsequent editor, challenged the _Mappa Mundi_ as confirmatory\nevidence, he clearly knew what he was about.\n\nA strong presumption of his personal being is drawn from the fact that\nLi\u00e8ge is said to be the place of his burial, _see Appendix Harl._,\n3589. 2, \"qui obiit Leodii A.D. 1382.\" That he was believed to have\nlived at Li\u00e8ge is also shown in _Appendix Grenville_, 6728/3, where he\nis said to have written his book in the year 1355; and if Weever[3]\nis to believed, he died there, but at an earlier date, namely, 1371.\nSpeaking of St. Albans, he says: \"This Towne vaunts her selfe very\nmuch of the birth and buriall of _Sir Iohn Mandeuill_ Knight, the\nfamous Trauailer, who writ in Latine, French, and in the English\ntongue, his Itinerary of three and thirty yeares. And that you may\nbeleeue the report of the Inhabitants to bee true, they haue lately\npensild a rare piece of Poetry, or an Epitaph for him, vpon a piller;\nneere to which, they suppose his body to haue beene buried, which I\nthink not much amisse to set downe; for although it will not bee worth\nthe reading, yet do but set it to some lofty tune, as to the _Hunting\nof Antichrist_, or the leke, I know it will be well worth the singing:\nmarke how it runs.\n\n  \"'All yee that passe, on this pillar cast eye,\n      This Epitaph read if you can;\n  'Twill tell you a Tombe onc't stood in this roome,\n      Of a braue spirited man.\n  _Iohn Mandeuill_ by name, a knight of great fame,\n      Borne in this honoured Towne.\n  Before him was none that euer was knowne,\n      For trauaile of so high renowne.\n  As the Knights in the Temple, crosse-legged in marble,\n      In armour, with sword and with sheeld,\n  So was this Knight grac't, which time hath defac't,\n      That nothing but ruines doth yeeld.\n  His Trauailes being donne, he shines like the Sun,\n      In heauenly Canaan.\n  To which blessed place, O Lord of his grace\n      Bring vs all man after man.'\n\n\"That he was borne heere in this Towne I cannot much deny; but I am\nsure that within these few yeares, I saw his Tombe in the Citie of\nLeege, within the Church of the religious house of the _Guilliammits_,\nwith this Inscription vpon it, and the verses following hanging by on\na table.\n\n\"_Hic iacet vir nobilis D. Ioannes de Mandevile, Al;[4] D. ad Barbam\nmiles; Dominus de Campdi: natus de Anglia, Medicine professor,\ndeuotissimus orator: et bonorum largissimus pauperibus erogator qui\ntoto quasi orbe lustrato. Leodij diem vite sue clausit extremum. Ann.\nDom. M.C.C.C.lxxi. Mens. Nouemb. die xvi._\n\n\n_ALIUD._\n\n  \"'_Hoc iacet in tumulo, cui totus patria vino\n    Orbis erat; totum quem peragrasse ferunt.\n  Anglus Equesque fuit, nunc ille Britannus Vlysses\n    Dicatur, Graio clarus Vlysse magis._\n\n  _Moribus, ingenio, candore, & sanguine clarus\n    Et vere cultor Relligionis erat.\n  Nomen si queras, est Mandevil, Indus, Arabsque\n    Sat notum dicet finibus esse suis._'\n\n\"The Churchmen will shew you here his kniues, the furniture of his\nhorse, and his spurres, which he vsed in his trauells.\"\n\nThus speaks Weever, and nobody doubts but that there was a tomb of\na Jehan de Maundeville in the Abbey of the Guilelmites,[5] which is\nmentioned by Bollandus in his _Acta Sanctorum_ (Februarius, Tom. 2,\np. 481, edit. 1658) as \"Domus de Motta extra Leodium, inchoata, anno\nCI[C]CCLXXXI.\" The abbey, or hospital, is now destroyed; but, as\nside proofs, let me give two extracts from different works of the\neighteenth century. One, \"Abr\u00e9g\u00e9 curieux et nouveau de l'histoire de\nLiege,\" &c. (no date), 24mo., p. 117. \"L'H\u00f4pital & la Chapelle de S.\nGuilleaume aux Faux-bourgs de S. Walburge furent fondez l'an 1330,\"\nand in \"Abr\u00e9g\u00e9 Chronologique de l'histoire de Liege, jusqu'a l'ann\u00e9e\n1784, &c.\" Liege, 1784, 12mo., p. 66. It says, \"L'h\u00f4pital & la\nchapelle de Saint Guillaume au fauxbourg de Sainte Walburge furent\nfond\u00e9s l'an 1330.\"\n\nAs I said before, regarding Mandeville it must be a question of faith.\nIf Weever is to be relied on, he was a physician, and from the fact\nof his wearing a beard, probably acquired in his eastern travels, he\nreceived the sobriquet of \"ad Barbam.\" This title, however, is claimed\nfor a certain \"Jehan de Bourgoigne dit \u00e0 la Barbe,\" but the bare fact\nof anyone wearing a beard in France, in the clean-shaven fourteenth\ncentury, was sufficient to make him remarkable.\n\nIf, again, Weever and others are to be relied on, he died in 1371, and\nit is a curious fact that the earliest French, or Romance, manuscript\nknown in this country is one of that date, and, moreover, it is\ncircumstantially dated, as will be shown hereafter. This MS. is in the\nEarl of Ashburnham's collection (catalogued Barrois 24), which every\nlover of literature will regret was not secured for the nation in its\nentirety. Its text is most beautiful, and the few illuminations\nare fine examples of fourteenth century French art. But what I\nwant particularly to point out, is the curious coincidence of\ndates--absolutely contemporaneous. Whether there were any MSS.\npublished before then I cannot tell, but here is a book published the\nyear of his death, when inquiry would have proved easily whether such\na man had ever lived, but the whole style of the MS. shows that he was\nwell known as a traveller, and it is evidently copied from an earlier\nedition, as at the end it says, \"Ce livre cy fist escrire honorables\nhomes sages et discret maistre Gervaise crestien, maistre en medicine,\net premier phisicien de tres puissant noble et excellent prince\nCharles, par la Grace de Dieu, roy de France, Escript par Raoulet\ndorliens lan de grace mil ccclxxj le xviij jour de Septembre.\"\n\nHere we have an authentic date, which there could be no earthly reason\nto falsify, and this MS. was written--unless Weever and others are\nliars--during the man's lifetime. For, according to their authority,\nhe did not die until _November_ of that year, and we must not fail to\nremember that Liege was not a very far cry from Paris, and that his\nfame must have been great, or his book would never have been written\nas a present for the king, as it probably was.\n\nThis manuscript, being the earliest known, is also useful in another\nway. By some singular chance, all the English versions make out\nthat Mandeville wrote his book first in Latin, then in French, and\nafterwards in English. But this manuscript settles the point, as it\nsays, \"Et sachies [~q] je eusse cest livret mis en latin pour\nplus briefment deviser. Mais pour ce que pluseurs entendent mieulx\nro[~m]ant que latin je lay mis en ro[~m]ant par quoy [~q] chacun\nlentende.\" Which I translate: \"And know that I should (or might) have\nwritten this book in Latin, for the sake of brevity. But, because more\npeople know the Romance (or French) tongue, than Latin, I have written\nit in Romance, so that anyone may understand it.\" And this translation\nis endorsed by E. M. Thompson, Esq., the head of the MS. department\nin the British Museum. It all depends on the words \"je eusse.\" They\ndo not mean _I had_; and, even in modern French, might be used for _I\nshould have_, although of course _j'aurais_ would be better.\n\nFor many years he has been called the \"father of English Prose,\" but\nthis title, after the above, is doubtful, even if his existence is\ngranted, and belongs of right to Wyclif.\n\nAnother book, and a very rare and curious one it is, is attributed to\nMandeville. There is a copy of this book in the British Museum (C. 27,\nf. 2), which, although in Gothic letter, gives no clue as to its date,\nor place of birth, nor do any of the bibliographical authorities which\nI have consulted (and they are all that can be found in the British\nMuseum) throw any light upon it. The museum authorities catalogue it\nas _Lyons? 1530?_ Its title is \"LE LAPIDAIRE _en francoys compose\npar messire Jehan de mandeuille chevalier_.\" Its contents are of\nlittle worth, except that they contain a store of legendary lore\nrelating to precious stones, such as are met with in most medieval\ntreatises on jewels and it winds up with a prayer. The authorship of\nthis book, too, must be a matter of faith, since it has nothing to\nguarantee it but its title-page.\n\nIt is somewhat singular too, that the Latin letter supposed to be\nwritten by Mandeville to King Edward the Third, and which is _apropos_\nof nothing, only exists in the French edition.\n\nIn the appended Travels of Oderico, the Minorite Friar, I have\nitalicized many of the passages which are identical with Mandeville's\ndescription in order that the reader may have easier reference.\n\n\n    [Footnote 1: \"And there were in our company two friers minours\n    of Lombardy, & sayd, if any of us wold go in, they wold also,\n    as they had sayd so, and upon trust of them we sayd that we\n    wold go, & we dyd sing a masse, and were shriven & houseled,\n    and we went in xiiii men, and wh[=e] we came out we were but\n    x.\"]\n\n    [Footnote 2: Havergal's _Fasti Herefordenses_, p. 161.]\n\n    [Footnote 3: \"Ancient Funerall Monuments, &c. Composed by\n    the Travels and Studie of John Weever.\" Lond. 1631. It is\n    exceedingly singular that a book published at Antwerp in 1584,\n    \"The Itinerarium per nonnullas Galli\u00e6 Belgic\u00e6 partes Abrahami\n    Ortelii et Joannis Viviani,\" confirms Weever, in such almost\n    identical words, that it is not worth while to append a\n    translation. Ortelius, or Ortell, writes (p. 16):--\"_Est\n    in hac quoq. regione Gulielmitar[~u] C[oe]nobium in quo\n    epitaphi[~u] hoc Joannis \u00e0 Mandeuille excepimus_: HIC IACET\n    VIR NOBILIS D[~NS] JO[~E]S DE MANDEVILLE AL' D[~CV]S AD\n    BARBAM, MILES D[~NS] DE C[~A]PDI, NATUS DE ANGLIA, MEDICI[~E]\n    [~P][~F]ESSOR DEVOTISSIMVS ORATOR ET BONORUM LARGISSIMVS\n    PAUPERIBUS EROGATA QUI TOTO QUASI ORBE LUSTRATO LEODII DIEM\n    VITE SUE CLAVSIT EXTREMUM [~AN]O D[~NI] M^O CCC^O LXXI MENSIS\n    NOV[~E]BRE' DIE XVII.\n\n    \"_H\u00e6c in lapide, in quo c[oe]lata viri armati imago, leonem\n    calcantis, barba bifurcata, ad caput manus benedicens, &\n    vernacula h\u00e6c verba_: VOS KI PASEIS SOR MI POVR LAMOVR DEIX\n    PROIES POR ME. _Clypeus erat vacuus, in quo olim laminam\n    fuisse dicebant \u00e6ream, & eius in ea itidem c[oe]lata\n    insignia, leonem videlicet argenteum, cui ad pectus lunula\n    rubea, in campo c[oe]ruleo, quem limbus ambiret denticulatus\n    ex oro. Eius nobis ostendeb[~a]t & cultros, ephippioque, &\n    calcaria, quibus usum fuisse affereb[~a]t in perigrando toto\n    fere terrarum orbe, vt clarius eius testatur Itinerarium, quod\n    typis etiam excusum passim habetur._\"]\n\n    [Footnote 4: \"Otherwise called the Bearded Knight.\"]\n\n    [Footnote 5: An order founded by Sir William of Maleval--a\n    hermit--who died 10th Feb., 1157. The order was somewhat\n    austere, as the members went barefoot, and their fasts were\n    almost continual. They have nearly all been absorbed into the\n    Augustines.]\n\n\n[Decoration]\n\n\n[Decoration]\n\n\n\n\nTHE TABLE.\n\n\n  CAP.                                                            PAGE\n\n          Preface                                                    v\n\n          Introduction                                              ix\n\n       I. He that wyl go toward Hierusalem on horse, on\n          foote, or by sea                                           4\n\n      II. Of the Ilands of Greece                                   14\n\n     III. To come againe to Constantinople for to go to the\n          Holy Land                                                 19\n\n      IV. Of a terrible dragon                                      22\n\n       V. Of a yong man and his lemm[=a]                            25\n\n      VI. Of the maner of hunting in Cipres                         27\n\n     VII. Of the haven named Jaffe                                  29\n\n    VIII. Of the haven of Tyre                                      29\n\n      IX. Of the Hyll Carme                                         30\n\n       X. How Sampson slew the King and his enemies                 32\n\n      XI. The way to Bebilon whereas the Sowdan dwelleth            33\n\n     XII. Yet here foloweth of the Sowdan & his Kingdomes\n          that he hath conquered, which he holdeth strongly\n          with force                                                35\n\n    XIII. For to returne fro Sinay to Hierusalem                    37\n\n     XIV. As men are passed this wildernesse againe coming\n          to Hierusalem                                             39\n\n      XV. Here foloweth a little of Adam & Eve and other\n          things                                                    41\n\n     XVI. Of the dry tree                                           43\n\n    XVII. Fro Bethlehem                                             44\n\n   XVIII. Of a fayre mayden that shold be put to death\n          wrongfully                                                45\n\n     XIX. Of the citie of Hierusalem                                48\n\n      XX. Yet of y^e holy citie of Hierusalem                       50\n\n     XXI. Of y^e church of y^e holy sepulchre                       55\n\n    XXII. Of the temple of God                                      57\n\n   XXIII. Yet of the temple of God                                  59\n\n    XXIV. Of King Herode                                            64\n\n     XXV. Of S. Salvatours church                                   66\n\n    XXVI. The fielde of Acheldemack which was bought\n          with y^e xxx p[=e]ce                                      69\n\n   XXVII. Of the mount Joye                                         70\n\n  XXVIII. Of the castell Berthania                                  72\n\n    XXIX. Of Jerico and other things                                72\n\n     XXX. Of the holy place betwene Bethany and from\n          Jordan, and other things                                  73\n\n    XXXI. Of Abram and his Generation                               75\n\n   XXXII. Of the river Jordan                                       76\n\n  XXXIII. Of many other marvailes                                   78\n\n   XXXIV. Of the Samaritanes                                        81\n\n    XXXV. Of Galyle                                                 82\n\n   XXXVI. Of the way of Nazareth to y^e mount or hyll of\n          Tabor                                                     84\n\n  XXXVII. Of the sea of Galyle                                      85\n\n XXXVIII. Of the table whereon Christ eate after his resurrection   85\n\n   XXXIX. Of straunge maners & divers                               87\n\n      XL. For to turne againe on this side Galile                   91\n\n     XLI. How a man may go furdest and longest in those\n          countreis as hereafter ben rehersed                       93\n\n    XLII. Of other wayes for to go by lande unto Hierusalem         95\n\n   XLIII. Yet an other waye by lande toward the lande of\n          promission                                                97\n\n    XLIV. Of the faith of the Sarasins and of the booke of\n          their law, named Alkaron                                  99\n\n     XLV. Yet it treateth more of Mahomet                          101\n\n    XLVI. Of the byrth of Mahomet                                  104\n\n   XLVII. Of the yles and divers maner of people and of\n          marvailous beastes                                       107\n\n  XLVIII. Of the haven of Gene, for to go by the Sea into\n          divers countreys                                         109\n\n    XLIX. Of the country of Job, and of the kingdome of\n          Caldee                                                   115\n\n       L. Of the kingdome of Amazony whereas dwelleth\n          none but women                                           117\n\n      LI. Of the lande of Ethiope                                  119\n\n     LII. Of Inde the more, and Inde y^e lesse, and of\n          diamonds, and small people and other things              121\n\n    LIII. Of divers kingdomes and yles which are in the land\n          of Inde                                                  123\n\n     LIV. Of the kingdome of Mabar[=o]                             130\n\n      LV. Of a great countrey called Lamozy where the people\n          go all naked                                             134\n\n     LVI. Of the countrey and yle named Jana which is a\n          mighty land                                              137\n\n    LVII. Of the kingdome of Pathen or Salmasse which is\n          a goodly lande                                           138\n\n   LVIII. Of the kingedome of Talonach, the king thereof\n          hath many wyves                                          140\n\n     LIX. Of the ylande called Raso where men be hanged\n          as sone as they are sicke                                143\n\n      LX. Of the ylande of Melke wherein dwelleth evill people     144\n\n     LXI. Of an ylande named Macumeran whereas the\n          people have heads lyke houndes                           146\n\n    LXII. Of a great yland called Dodin wher are many\n          divers men of evil condicions                            149\n\n   LXIII. Of the kingdome named Mancy, which is the best\n          kingedome of the world                                   153\n\n    LXIV. Of the lande of Pygmeen, wherein dwell but smal\n          people of three spanne long                              156\n\n     LXV. Of the citie of Menke wher a great navy is               158\n\n    LXVI. Of the lande named Cathay & of y^e great riches\n          thereof                                                  158\n\n   LXVII. Of a great citie named Cadon wherein is the great\n          Caanes palaice and sege                                  159\n\n  LXVIII. Wherfore that the Emperoure of Cathay is called\n          y^e great Caane                                          163\n\n    LXIX. How the great Caane was hid under a tree, and so\n          escaped his enemies because of a bird                    165\n\n     LXX. Of the great Caanes letters and the writing about\n          his seale                                                166\n\n    LXXI. Of the governaunce of the country of the great\n          Caane                                                    167\n\n   LXXII. Of the great riches of y^e Emperour and of his\n          dispending                                               170\n\n  LXXIII. Of the ordinaunce of the Lordes of y^e Emperour\n          when he rideth from one countrey to an\n          other to warre                                           171\n\n   LXXIV. How the Empyre of the great Caane is departed\n          into 12 provinces and how that they doe cast\n          ensense in the fyre wher y^e great Caane passeth\n          thorough the Cities and townes, in worship\n          of the Emperour                                          172\n\n    LXXV. How the great Caane is the myghtiest lord of\n          all the world                                            173\n\n   LXXVI. Yet of other maners of his countrey                      174\n\n  LXXVII. How the Emperour is brought unto his grave\n          when he is dead                                          175\n\n LXXVIII. When the Emperour is dead how they chose\n          and make an other                                        176\n\n   LXXIX. What countries and kingedomes lye next to the\n          lande of Cathay and the frontes thereof                  177\n\n    LXXX. Of other wayes comming fro Cathay toward\n          the Grekes sea, and also of the Emperour of\n          Percey                                                   179\n\n   LXXXI. Of the lande of Armony, which is a good land,\n          and of the land of Middy                                 180\n\n  LXXXII. Of the Kingdome of George and Abcan and many\n          marvayles                                                181\n\n LXXXIII. Of the land of Turkey, and divers other countreys,\n          and of the lande of Mesopotamy                           182\n\n  LXXXIV. Of divers countreys, kingdomes and yles, and\n          marvayles beyond the land of Cathay                      183\n\n   LXXXV. Of the land of Bactry and of many Griffons and\n          other beastes                                            186\n\n  LXXXVI. Of the way for to goe to Prester John's lande,\n          which is Emperour of Inde                                187\n\n LXXXVII. Of the fayth and belyefe of Prester John, but\n          he hath not all the full beliefe as we haue              190\n\nLXXXVIII. Of an other yland where also dwelleth good\n          people therein and is called Sinople                     191\n\n  LXXXIX. Of two other yles, one is called Pitan wherein be\n          little men that eat no meate, and in an other\n          yle are the men all rough of fethers                     193\n\n      XC. Of a rich man in Prester John's l[=a]d named Catolonapes\n          and of his gardeine                                      194\n\n     XCI. Of a marvailous valey that is beside the river of\n          Phison                                                   196\n\n    XCII. Of an yland wherin dwell people as great as\n          gyants of 28 or 30 foote of length and other\n          things                                                   198\n\n   XCIII. Of women which make great sorow as their\n          children are borne and great joy when they are\n          dead                                                     199\n\n    XCIV. Of an yland where men wed their owne daughters\n          and kinswom[=e]                                          200\n\n     XCV. Of an other yland wherein dwell full good people\n          and true                                                 202\n\n    XCVI. How King Alexander sent his men thither for to\n          winne the land                                           203\n\n   XCVII. How the Emperour Prester John when he goeth\n          to batayle he hath iii Crosses borne before him\n          of gold                                                  204\n\n  XCVIII. Of the most dwelling place of Prester John in a\n          citie called Suse                                        205\n\n    XCIX. Of the wilderness wherein groweth the trees of\n          the sonne and the moone                                  207\n\n       C. Of a great yland and Kingdome called Taprobane           208\n\n      CI. Of two other yles, one is called Orel, and the other\n          Argete, where are many gold mynes                        209\n\n     CII. Of y^e darke country and hyls and roches of stone\n          nigh to Paradise                                         210\n\n    CIII. A little of Paradise Terrestre                           211\n\n     CIV. How Prester Johns land lieth fote against fote to\n          England                                                  213\n\n      CV. Of the Kingdome of Ryboth                                214\n\n     CVI. Of a rich man that is neither King, Prince, Duke\n          ne Erle                                                  216\n\n    CVII. How of all these lands, yles, and kingdomes, and\n          the men thereof afore rehersed haue some of\n          the articles of our faith                                217\n\n   CVIII. How John Maundevyl leveth many mervayles unwritten\n          and the cause therefore                                  218\n\n     CIX. What time John Maundevil departed out of England         219\n\n\nAPPENDIX.\n\n  The journall of Frier Odoricus.--Of the maners of the\n    Chaldeans, and of India.--How peper is had: and where it\n    groweth.--Of a strange and uncouth idole: & of certaine\n    customes and ceremonies.--Of certaine trees yeelding\n    meale, honey, and poyson.--Of the abundance of fishes\n    which cast themselues upon the shore.--Of the Island of\n    Sylan: and of the mountaine where Adam mourned for his\n    sonne Abel.--Of the upper India: and of the province of\n    Mancy.--Of the citie of Fuco.--Of a Monastery where\n    many strange beastes of divers kindes doe live upon an\n    hill.--Of the citie of Cambaleth.--Of the glory and\n    magnificence of the great Can.--Of certain Innes or\n    hospitals appointed for traveilers throughout the whole\n    empire.--Of the foure feasts which the great Can\n    solemnizeth euery yeere in his court.--Of divers\n    provinces and cities.--Of a certaine riche man, who is\n    fed and nourished by 50 virgins.--Of the death of Senex\n    de monte.--Of the honour and reverence done unto the\n    great Can.--Of the death of frier Odoricus.                    221\n\n\n  Extra Plates in Illustration of the Book                         267\n\n  List of the Editions in the British Museum                       277\n\n\n[Decoration]\n\n\n[Decoration]\n\n\n\n\n+The Voiage and Travayle of Syr John Maundeville, Knight.+\n\n  _Here beginneth a lyttle treatise or boke, named John Maundevile\n    Knight, borne in England in the towne of Sainct Albone, &\n    speaketh of the wayes to Hierusalem, to Inde, and to the greate\n    Cane,[1] and also to Prester Johns land, & to many other\n    countreys, & also of many marvailes that are in the holy Lande._\n\n\nFOR AS MUCH as the lande over the sea, that is to say, the holy land,\nthat men cal the land of Behest,[2] among all other lands is most\nworthy & Soveraine, for it is blessed, halowed, and sacred of the\nprecious bloud of our Lord JESU CHRIST, in the which land, it liked\nhim to take flesh and bloud of the Virgin Mary, & to environ that\nlande with his owne feete, and there he wold do many myracles, preach\nand teach the fayth and the law of Christen men, as unto his children,\n& there he would suffer many reprouves and scornes for us, and he that\nwas King of heaven and hell, of ayre, of sea, of lande, and of all\nthings that are contained in them, wold alonely[3] be called King of\nthat land, when he sayde, _Rex sum Judeorum_, I am King of Jewes: For\nthat tyme was that lande of Jewes, and that lande he chose before all\nother landes, as the best & most worthy of vertues of all the world.\nAnd as the Philosopher sayth, _Virtus rerum in medio consistit_. That\nis to say, the vertue of things is in the midst: and in that lande he\nwould leade his lyfe, and suffer passion and death of the Jewes for\nus, to save and deliver us from the paines of hell, and from deathe\nwithout ende, the which was ordeyned to us for the sinne of our father\nAdam, and our owne synnes also, for as for himself he had none evil\ndone ne[4] deserved, for he never thought ne dyd any evyll, for he\nthat was King of Glory and of joy might best in that place suffer\ndeath. For he that will do any thinge that he will haue knowen openly,\nhe wyll proclayme it openly in the myddle place of a towne or of a\ncitie, so that it may bee knowne to all parties of the citie, so he\nthat was King of glory and of all the worlde would suffer death for us\nat Hierusalem, which is in the mydst of the worlde, so that it might\nbe knowen to all nations of the worlde how deare he bought man, that\nhe made with his handes in his owne likenesse, for the great loue that\nhe had to us. Ah dere God, what love he had to his subjects, when he\nthat had done no trespasse, would for us trespassours suffer death:\nfor a more worthy catell[5] he might not have sette for us, then his\nowne blessed bodie and his owne precious bloud the which he suffered\nfor us: right wel ought men to love, worship dreade, and serve such a\nLord, and prayse such an holy lande that brought forth a lord of\nsuch fruite, through the which eche man is saved but if it be his own\ndefaute. This is that lande prepared for an heritage to us, and in\nthat lande would he dye as seased,[6] to leaue it to his children.\nFor the which eche good Chrysten man that may & hath wherewith, should\nstrengthen him for to conquere our righte heritage, and purchace[7]\nout of the evill peoples handes: for we are cleped[8] christen men\nof Christ our father, and if we be the ryght children of Christ, we\noughte to challenge the heritage that our father lefte us & take it\nout of straunge mens handes. But now Pryde, Covetyse and Envy hath so\ninflamed the hearts of the lordes of the worlde, that they are more\nbusy for to disheryte theyr neighbours than to challenge or conquere\ntheir right heritage aforesayde. And the common people that would put\ntheir bodies and theyr catell for to conquere our heritage, they\nmay not do so without lordes: for assembling of the people without a\nchiefe lorde, is as a flocke of sheepe without a sheepherd, the which\ndepart asunder, and wot not whether they shall go. But would[9] God,\nthe worldly Lordes were at a good accorde, and with other of their\ncommon people would take this holy voyage over the sea. I trust well\nthat within a little tyme our right heritage before sayd should be\nreconsiled and put into the hands of the right heires of Jesu Christ.\nAnd for as much as it is long time that there was any general passage\nover the sea, and that many men desire to here speaking of the holy\nlande, and have therefore great solace and comfort, therefore ye shall\nhere by me John Maundevile Knight which was borne in England in the\ntowne of Saint Albones, and passed the sea in the yeare of our Lord\nJESU CHRIST A. MIII.C.[10] on the day of Sainct Michael, and there\nremained long tyme, and went through many landes, and many provinces,\nkingdomes and yles, & have passed through Turkey, and through\nArmony[11] the lyttle and the great, through Tartary, Percy,[12]\nSurre,[13] Araby, Egypt the high and the low, through Libie, Caldee\nand a great part of Ethiope, through Amazonie through Inde the lesse\n& the more a great part, and through many other yles which are about\nInde, where many people dwelleth of divers lawes and shapes. Of the\nmen of which landes and yles I shall speake more plainly and I shall\ndevise[14] a parte of the things what they are when time shall be,\nafter it may best come to my mynde & specially for them that will,\nand are in purpose, for to visite the holy citie of Hierusalem and\nthe holy places that are there aboute & I shall tell the way that they\nshall holde[15] thither, for I have many times passed and ridden it\nwith good company and with many lordes.\n\n\n    [Footnote 1: Khan.]\n\n    [Footnote 2: Promise.]\n\n    [Footnote 3: _Pynson_, all oonly.]\n\n    [Footnote 4: Nor.]\n\n    [Footnote 5: Treasure, money, goods, property, possessions.]\n\n    [Footnote 6: Possessing (seized).]\n\n    [Footnote 7: _Pynson_, \"and _chase_ out the ylle trowand.\"]\n\n    [Footnote 8: Called.]\n\n    [Footnote 9: (to) omitted.]\n\n    [Footnote 10: _Pynson_ and other authorities say MCCCXXXII.]\n\n    [Footnote 11: Armenia.]\n\n    [Footnote 12: Persia.]\n\n    [Footnote 13: Syria.]\n\n    [Footnote 14: Relate.]\n\n    [Footnote 15: Travel or journey.]\n\n\n\n\nCAP: I.\n\n  _He that will go toward Hierusalem on horse, on foote, or by sea._\n\n\nIN the name of God Almightie. He that will passe over the sea, he may\ngo many wayes both by sea and by lande, after the countreys that he\ncometh from, and many of them cometh to one ende, but think not that\nI will tell all the townes, cities & castelles that men shall goe by,\nfor then I should make to long a tale, but only some countries and\nmost principall cities and townes that men shall go by and through to\ngo the right way.\n\nFirst, if a man come from the west side of the worlde as England,\nIreland, Wales, Scotland and Norway, he may if he wyl, go through\nAlmayne[1] and throughout the Kingdome of Hungary, which Kinge is\na great lord and a mightie, and holdeth many landes & great, for he\nholdeth the land of Hungarie, Savoy,[2] Camonie,[3] a great part of\nBulgary, that men call the land of Bugres, and a great part of the\nKingdome of Rossie,[4] and that lasteth to the land of Mifland,[5] and\nmarcheth on Siprus,[5] and men passe thus through the land of Hungary\nand through the Citie that men call Cipanum,[6] and through the\ncastell of Nuburgh,[7] and by the yll Torwe,[8] towarde the ende of\nHungarie and so by the river of Danubie, that is a full great ryver\nand goeth into Almayne, under the hilles of Lumbardy, and it taketh\ninto him 40 other ryvers and it runneth throughout Hungary and through\nCresses[9] and Crochie,[9] and goeth into the sea so strongely and\nwith so great might that the water is freshe xxx[10] myle within the\nsea and afterwards go men to Belgrave[11] and entereth the lande of\nBugres and there pass men a bridge of stone that is over the river\nMarrock,[12] and so men passe through the lande of Pinseras[13]\nand come to Grece to the citie of Stermis,[14] and to the citie of\nAffinpane,[15] that was sometime called Bradre[16] the noble and so\nto the citie of Constantinople that was sometime called Bessameron[17]\nand there dwelleth commonly the Emperor of Grece.\n\n[Illustration]\n\nAt Constantinople is the best and the fairest church of the worlde,\nand it is of sainct Steven.[18] And before this church is a gylte\nimage of Justinian the Emperour, and it is sitting upon an horse and\ncrowned, and it was wont to holde a round appell[19] in his hand, &\nmen say there that it is a token that the Emperour hath lost a part of\nhis landes, for the appell is fallen out of the images hand: and also\nhe hath lost a great parte of his lordshippe. For he was wont to be\nEmperour of Rome, of Grece, and of all Asia the lesse, of Surry, and\nof the land of Jude,[20] in the which is Jerusalem, & of the land of\nEgipt, of Percie & Arabia, but he hath lost all but Grece, and that\nlande he holdeth all onely. Men would put the appell in the images\nhande, but it will not holde it. This appell betokeneth the lordship\nthat he had over all the world, and the other hand he lifteth up\nagainst the East,[21] in token to manasse[22] misdoers. This image\nstandeth upon a pyller of marble.\n\n[Illustration]\n\nAt Constantinople is the crosse of our Lord and his cote without\nseame, the sponge and the rede with which the Jewes gave our Lord gall\nto drinke on the Crosse, and there is one of the nayles that our Lorde\nJesu Christ was nayled with to the Crosse. Some men think that halfe\nthe Crosse of Christ be in Cipres in an Abbey of Monkes, that men call\nthe hill of the holy crosse, but it is not so, for the crosse that\nis in Cipres is the crosse on which Dysmas[23] the good theefe was\nhanged, but all men wot[24] not that, & that is evil done but for the\ngetting of the offering they say that it is the crosse of our Lorde,\nand ye shall understande that the crosse of our Lorde Jesus Christ\nwas made of foure maner of trees, as it is conteyned in this verse\nfollowing.\n\n  _In cruce fit Palma, Cedrus, et Cypressus, Oliva._\n\n[Illustration]\n\nFor the piece that went ryght up from the earth unto the head was of\nCipres, and the piece that went overthwart, to the which his handes\nwere nayled, was of Palme, and the stock that stood within the earth\nin the which they had made a morteys, was of Cedre, and the table\naboue his head was a foote and a half long, on which y^e tytle was\nwritten, y^t was of Olyve. Y^e Jewes made this crosse of these foure\nmaner of trees for they thought y^t our Lord shold have hanged as long\nas y^e crosse might last, therefore they made the foote of Cedre, for\nCeder may not in the erth ne[25] in water rot; they thought that the\nbody of Christ shold have stonken, they made the piece y^t went from\nthe yearth upwarde of Cipres so that the smell of his body shold\ngreve no man that came by, and that overthwart was made of Palme\nin signification of Victory. And the table of the tytle was made of\nOlive, for it betokeneth peace, as the story of Noe witnesseth,\nwhen y^e dove brought y^e braunch of Olive that betokened peace made\nbetween God and man. And you also shal understande, that the Christen\nmen that dwell over the sea, say that the pece of the Crosse that we\ncall Cipres was of the tree that Adam eate the appell of, and so finde\nthey written, and they say also that their scripture saith, that when\nAdam was sicke he sayd to his son Seth that he shold go to Paradise\nand pray that the Aungel that kepeth Paradise, y^t he wold send\nhim oyle of the tree of mercy for to anoynte him that he might have\nhealth, & Seth went, but the Aungel would not let him com in at the\ngate, but said unto him that he might not have y^e oyle of mercy, but\nhe took him three carnels[26] of the same tree that his father eate\nthe appell of, and bad him as sone as his father was dead, that he\nshould put these carnels under his tongue and bury him, and he did so,\nand of these three carnels sprang a tree, as the Angel sayd and when\nthe tree bare fruite, then shold Adam be made whole. And when Seth\ncame againe and founde his father dead, he did with the carnels as\nthe Aungell commaunded him, of the which came three trees, whereof\na crosse was made that bare good fruite, that is to say, our saviour\nJesu Christ, through whom Adam and all that came of him should be\nsaved and delivered from everlasting death, but[27] if it be their\nowne defaute.[28] This holy crosse had the Jewes hid under the earth\nin y^e rock of the mount of Calvery, & it laye there two hundreth\nyeares and more, as they say, unto the tyme that Saint Elene found it,\nthe which Saint Elene was daughter of Coel King of Englande, that then\nwas called Britaine, and after maried to Constantius, fyrst Consul and\nafter Emperour of Rome, who had by hir issue Constantine the great,\nborn in England and afterward Emperour of Rome, which Constantine\nturned the name of Bezansium into Constantinople, he reedified that\ncitie, and made it monarcall seate of all Europa and Asia Minor. Also\nye shall understande that the crosse of our Lord was in length viii\ncubites and that the piece that went overthwart was three cubites[29]\nand a halfe.\n\n[Illustration]\n\nA part of the crowne of our Lord Jesu wherewith he was crowned & one\nof the nayles, and the speare head and many other reliques are in\nFrance at Paris in the chapell of the King, and the crowne lyeth in a\nvessell of cristall wel dight and richly, for y^e French King bought\nthese reliques sometime of the Jewes, to whome the Emperour had laid\nthem to pledge for a great sume of golde. And although men say\nthat this Crowne was of thornes--ye shall understand that it was\nof Jonkes[30] of the sea, which be white and pricketh as sharp as\nthornes, for I have seene and beheld many times that at Paris, and\nthat at Constantinople, for they were both of one, and made of Jonkis\nof the sea. But men have departed him in two partes, of the which one\nparte is at Paris, and the other part at Constantinople, and I haue a\npoint thereof that seemeth a white thorne, and that was given me for\na great friendeship--for there are many of them broken and fallen into\nthe vessell, when they shew the Crowne to great men or lordes that\ncome theither. And ye shall understande that our Lord in that night\nthat he was taken, he was led into a garden, and there he was examined\nsharply, & there the Jewes crowned him with a crown of abbespine[31]\nbraunches that grew in the same garden & set it on his head so fast,\nthat the blood came downe by many places of his visage, necke, and\nshoulders, and therefore hath the abbespine many vertues, for he\nthat beareth a braunche of it about him, no thunder, nor any maner of\ntempest may hurt him, nor the house that it is in may no evill ghost\ncome, nor in no place where it is. And in that same garden Sainct\nPeter denied our Lord thrise. And afterward was our Lord led before\nthe Bishop and ministers of the lawe into another gardein of Anne[32]\nand there was he examined, scorned & crowned efte[33] with a swete\nthorn that men called barbareus[34] that grew in the same gardein\nand that hath many vertues. And afterward he was led to a gardein of\nCaiphas, and there he was crowned again with eglentine,[35] and after\nthat he was led to a chamber of Pilate & there he was crowned, and the\nJewes set him in a chaire and clad him in a mantell of purpure[36] and\nthen made they a crowne of Jonkes of the sea and there they kneled\nto him & scorned him saying _Ave rex Judeorum_. That is to say, haile\nKing of Jewes. And of this crowne, halfe is in Paris and the other\nhalfe at Constantinople, the which our Saviour Jesu Christ hadde on\nhis head, when he was nayled on the crosse, and therefore shall men\nhonour and worship it, and holde it more worthy then any of the other.\nAnd the speare shaft hath the Emperour of Almaine, but the head which\nwas put in his side is at Paris they say, in the holy chappell, and\noft tymes sayth the Emperour of Constantinople, that he hath the\nspeare head & I have often seen it, but it is greater than that at\nParis. Also at Constantinople lyeth Sainct Anne our ladie's mother,\nwhom Saint Elene caused to be brought from Hierusalem, and there\nlieth also the body of Saint John Chrisostome that was bishop of\nConstantinople. There lyeth also sainct Luke the Evangelist, for his\nbones were brought from Bethany where he was buried: and many other\nrelyques are there, and there is of the vessell of stone as it were\nmarble, which men call Idryus, that evermore droppeth water & fylleth\nhimselfe every yeare once. And ye shall wete that Constantinople is\na fayre citie and well walled & it is three cornered, and there is\nan arme of the sea that men call Hellespon, and some men call it the\nbunch[37] of Constantinople and some call it the brace[38] of sainct\nGeorge, and this water encloseth two partes of the citie, and upward\nto the sea upon that water was wont to be the great citie of Troy in a\nfayre plaine, but that citie was destroyed by the Grekes.\n\n\n    [Footnote 1: Germany.]\n\n    [Footnote 2: Sclavonia.]\n\n    [Footnote 3: Comania may now be placed as being on the\n    north-west side of the Caspian Sea.]\n\n    [Footnote 4: Or Rosia, was Russia proper, by the Baltic; the\n    huge Empire now so termed being then called Muscovy.]\n\n    [Footnote 5: _Pynson_ says Nyflond, and in some MSS. it is\n    written indifferently Nyfland, Nyflond, Nislan, and Neflond;\n    but I have no doubt but that by it is meant Livonia, as\n    is explained Apian's _Cosmographie_: \"qui est la derniere\n    Province d'Alemaigne, et de la Chresti\u00e9t\u00e9, vulgairement\n    appelee Liefland;\" and this is the more likely as Siprus\n    is spelt in _Pynson_ and other editions Pruysse, _i.e._,\n    Prussia.]\n\n    [Footnote 6: _Pynson_ says Chypron, other authorities\n    Schyppronne, Cypron, and Chippronne.]\n\n    [Footnote 7: Neuburgh; sometimes written Neaseburghe, Newbow,\n    or Newborewe.]\n\n    [Footnote 8: In other editions \"evyll.\"]\n\n    [Footnote 9: Cresses is rendered in other editions as Grece\n    or Greece, but this is impossible, as also is Crochie, which\n    _Pynson_ calls Tracy, and others call Thracie or Thrace. It\n    probably means Croatia, and he has muddled up the Save or Sau,\n    a tributary to the Danube, which rises not far from Lombardy,\n    joining the Danube at Belgrade.]\n\n    [Footnote 10: _Pynson_ and others say 20 miles.]\n\n    [Footnote 11: Belgrade.]\n\n    [Footnote 12: Now called the Morava.]\n\n    [Footnote 13: _Pynson_ says Pynteras, others Pyncemartz, and\n    Pyncoras.]\n\n    [Footnote 14: _Pynson_ says Sternys, others Sternes, or\n    Scernys.]\n\n    [Footnote 15: Written elsewhere Affynpayn, Assynpayn, and ad\n    fines Epapie.]\n\n    [Footnote 16: This will best explain the difficulty of placing\n    the localities, for this means Adrianople.]\n\n    [Footnote 17: Byzantium, the ancient name for Constantinople,\n    the seat of the Western Empire.]\n\n    [Footnote 18: _Pynson_ has Sophy, now the Mosque of St\n    Sophia.]\n\n    [Footnote 19: Probably an orb.]\n\n    [Footnote 20: Jud\u00e6a.]\n\n    [Footnote 21: _Pynson_ says West, but others give East.]\n\n    [Footnote 22: Menace.]\n\n    [Footnote 23: The names of the penitent and impenitent thieves\n    vary slightly in different accounts. In the Apocryphal book of\n    Nicodemus, cap. 7, vv. 10, 11, they are thus given: \"But one\n    of the two thieves who were crucified with Jesus, whose name\n    was Gestas, said to Jesus, If thou art the Christ, deliver\n    thyself and us. But the thief who was crucified on his right\n    hand, whose name was Dimas, answering, rebuked him, and said,\n    Dost thou not fear God, who art condemned to this punishment?\n    We indeed receive rightly and justly the demerit of our\n    actions: but this Jesus, what evil hath he done?\"\n\n    But in the Apocryphal book, I. Infancy, cap. 8, vv. 1-7 (a\n    Nestorian and Gnostic book), the names are given differently:\n    \"In their journey from hence they came into a desert country,\n    and were told it was infested with robbers; so Joseph and St.\n    Mary prepared to pass through it in the night.\n\n    And, as they were going along, behold they saw two robbers\n    asleep in the road, and with them a great number of robbers,\n    who were their confederates, also asleep.\n\n    The names of those two were Titus and Dumachus; and Titus\n    said to Dumachus, I beseech thee let those persons go along\n    quietly, that our company may not perceive any thing of them;\n\n    But Dumachus refusing, Titus again said, I will give thee\n    forty groats, and as a pledge, take my girdle, which he gave\n    him before he had done speaking, that he might not open his\n    mouth, or make a noise.\n\n    When the Lady St. Mary saw the kindness which this robber did\n    show them, she said to him, The Lord God will receive thee to\n    his right hand, and grant thee pardon of thy sins.\n\n    Then the Lord Jesus answered and said to his mother, When\n    thirty years are expired, O Mother, the Jews will crucify me\n    at Jerusalem.\n\n    And these two thieves shall be with me at the same time upon\n    the cross, Titus on my right hand, and Dumachus on my left,\n    and from that time Titus shall go before me into Paradise.\"]\n\n    [Footnote 24: Know.]\n\n    [Footnote 25: Nor.]\n\n    [Footnote 26: Kernels--another edition says Greynes.]\n\n    [Footnote 27: Except.]\n\n    [Footnote 28: Fault.]\n\n    [Footnote 29: This measure varied. It was generally accepted\n    as being the length of a man's arm from the elbow to the\n    extremity of the little finger. The Roman cubit is usually\n    reckoned as 17-4/10 in., the Scriptural cubit at 22 in., and\n    the English cubit at 18 in.]\n\n    [Footnote 30: Rushes. _Juncus Maritimus._]\n\n    [Footnote 31: Albespine--probably meant for _White thorn_.]\n\n    [Footnote 32: Annas.]\n\n    [Footnote 33: Again.]\n\n    [Footnote 34: ? _berberis_.]\n\n    [Footnote 35: Honeysuckle.]\n\n    [Footnote 36: Purple.]\n\n    [Footnote 37: _Bouche_, the mouth.]\n\n    [Footnote 38: Arm. _Lat._ _brachium_, as we should say, an arm\n    of the sea.]\n\n\n\n\nCAP: II.\n\n  _Of the Ilandes of Grece._\n\n\n[Illustration]\n\nABOUT Grece be many yles that men cal Calastre,[1] Calcas Settygo,\nThoysoria, Mynona, Faxton, Molo, Carparte and Lempne, and in this yle\nis mount Athos that passeth the clowdes & there are divers\nspeaches and many countries that are obedient to the Emperour of\nConstantinople, that is to say Turcoply, Pyncy, Narde, Comage and many\nother, Tracy & Macedony, of which Alexander was king. In this countrey\nwas Aristotle borne, in a citie that men call Strages, a little from\nthe citie of Tragie, & at Strages is Aristotle buried, and there is an\naulter on his tombe, and there they make a greate feast every yeare\nas he were a saint, & upon his aulter the lordes holde their great\ncounsayles and assemblies and they think, that through the inspiration\nof God & him, they should have the better councill. In this countrey\nare right highe hilles, there is an hill that men call Olimphus that\ndeparteth Macedonie and Tracy, and is as high as the cloudes, and the\nother hill that men call Athos is so highe, that the shadow of him\nstretcheth unto Olimphus and it is neare lxxvii myle between, and\nabove that hill is the aire so cleere, that men may fele no wynde\nthere, and therefore may no beast live there the ayre is so drye, and\nmen say in the countrey that Philosophers somtyme went up to these\nsame hilles and helde to their noses a sponge wet with water for to\nhave ayre, for the ayre was so drye there & above in the pouder[2] of\nthe hill they wrote letters with their fingers, and at the yeares ende\nthey came againe and found those letters which they had written the\nyeare before without any defaute,[3] and therefore it seemeth well\nthat these hilles passe the cloudes to y^e pure aire.\n\nAt Constantinople is the Emperours palaice which is fayre and well\ndight,[4] and therein is a palaice for justing,[5] and it is made\nabout with stages that eche man may well see and none greve,[6] other\n& under these stages are stables vauted for the Emperours horses and\nall the pillers of these stables are of marble. And within the church\nof Saint Sophy, an Emperour wold haue layd the body of his father when\nhe was dead, and as they made the grave they found a body in the\nearth & upon that body lay a great plate of fine gold & there upon\nwas written in Ebrew, Greke & Latin letters that sayde thus: _Jesus\nChristus nascetur de virgine Marie, et ego credo in eum_. That is to\nsay, Jesu Christ shal be borne of the Virgin Mary & I believe in him.\nAnd the date was that it lay in the earthe 200[7] yeare before our\nLord Jesu Christ was borne, and yet is that plate in the treasory of\nthe Church, and men say that it was Hermogenes[8] the wise man. And\nneverthelesse if it be so that men of Grece be Christen, yet they vary\nfrom our fayth, for they say that the holy ghoste commeth not out of\nthe sonne, but all onely of the father, and as they are not obedient\nto the Church of Rome, nor to the Pope, and they saye that theyr\nPatryarkes haue as much power over the sea, as the Pope hath on this\nsyde the sea. And therefore Pope John the XXII. sente letters to\nthem, how Christen fayth should be all one, and that they shoulde be\nobedient to a pope that is Christes Vykar in earthe, to whome God gave\nplaine[9] power to binde and to assoyle,[10] and therefore they should\nbe obedient to him. And they sent him divers aunsweres, and among\nother they said thus. _Potentiam tuam summam circa subjectos tuos\nfirmiter credimus. Superbitatem tuam sustinere non possumus. Avaritiam\ntuam satiare non intendimus. Dominus tecum fit, quia Dominus nobiscum\nest. Vale._ That is to say, we beleve wel that thy power is great upon\nthy subjectes. We may not suffer thy pryde. We are not in purpose to\nfulfille thy covetyse.[11] Our Lorde be with thee, for our Lorde is\nwith us. Farewell. And other aunswere might not be haue of them. And\nalso they make theyr sacrament of the aulter of therf bread,[12] for\nour Lord made it of therf bread when he made his maunde.[13] And on\nsherthursday[14] make they theyre bread in tokening of the maunde, and\nthey dry it at the sonne,[15] and kepe it all the yeare & give it to\nsick men instede of gods body. And they make but one unction when they\nChristen Children, and they anoynt no sick men, and they say there is\nno purgatory, and soules shall haue neither joy ne payne untill the\nday of dome.[16] And they say that fornication is no deadly sinne, but\na kindly thing, and that men & women shoulde wed but once, and who\nso weddeth more than once theyr children are bastards and gotten in\nsinne, and theyr priestes also are wedded, and they say that usury or\nsimony is no deadly sinne and they sell benefices of holy churche,\nand so did men of other places and is great sclaunder,[17] for now is\nSimony King crowned in holy churche, God amende it when his will\nis. And they say that in Lent men should not singe masse but on the\nSaterday and on the Sonday, and they fast not the Saterday no tyme in\nthe yeare, but if it be Christmas or Easter even. And they suffer no\nman that is on this side the Grece sea to sing at theyr aulters, and\nif it fall that they do through any hap,[18] they wash theyr aulters\nas sone without tarieng with holy water, and they say that there\nshould be but one masse sayde at one aulter in a day. And they say\nthat our Lorde did neuer eate meate but that he made a token[19]\nof eating. And also they say that we sinne deadly in shaving of our\nberdes, for the berde is a token of a man, and a gift of our Lord and\nthey saye that we sinne in eating of beastes that were defended[20] in\nthe olde lawe, as swyne, hares and other beastes.\n\nAnd thus they saye that we sinne in eating of fleshe on the dayes\nbefore Ashwednesday, and in eating of fleshe on the Wednesdaye, and\nwhen we eate chese or egges on the Fryday and they curse all\nthose that eate no fleshe on the Saterday. Also the Emperour of\nConstantinople maketh the Patriarkes, Archebishoppes and Bishoppes,\nand he giveth all the dignities of the churches, and depryveth them\nthat are unworthy, although it be so that these touch not the way,\nnevertheless they touch that which I haue behight[21] to shew a parte\nof the custome, maners, and diversitie of countries, and for this is\nthe first countrey that is discordaunt from our faithe and letteth[22]\nour faithe on this side the sea, therefore haue I sette it here that\nye may see the diversitie between our faith & theirs, for many men\nhaue great liking to here speake of straunge things.\n\n\n    [Footnote 1: Calliste, which Ferrarius, in his _Lexicon\n    Geographicum_ (edit. 1670), says is an island in the \u00c6gean\n    Sea. The other islands have different names in different MSS.,\n    but are not worth the trouble of identifying, except Lampne\n    as Lemnos--where Mandeville places Mount Athos. _Plutarch_\n    and _Pliny_ said that, in the summer solstice this mountain\n    projected its shadow on the market-place of Myrina, the\n    capital city of Lemnos, and that a brazen cow was there\n    erected to mark the termination of the shadow; but this is as\n    probable as the distance given, namely, seventy-seven\n    miles, which is manifestly erroneous. The spelling of the\n    geographical names is very bad, and renders it a difficult\n    task to identify them: for instance, if it were not a\n    well-known fact that Aristoteles was born and buried at\n    Stagira, it would be very difficult to identify Strages as\n    being the same place. Again, Olimphus is used instead of\n    Lemnos, in connection with the shadow of Mount Athos.]\n\n    [Footnote 2: Powder, dust.]\n\n    [Footnote 3: Uninjured.]\n\n    [Footnote 4: Furnished.]\n\n    [Footnote 5: Jousting or tilting.]\n\n    [Footnote 6: Inconvenience.]\n\n    [Footnote 7: _Pynson_ and other editions say Two thousand.]\n\n    [Footnote 8: Here the chronology is somewhat involved, as\n    Hermogenes lived in the time of Marcus Aurelius Antoninus,\n    _who was born_ A.D. 121.]\n\n    [Footnote 9: Plenary.]\n\n    [Footnote 10: Absolve.]\n\n    [Footnote 11: Covetousness.]\n\n    [Footnote 12: Unleavened bread.]\n\n    [Footnote 13: Last Supper.]\n\n    [Footnote 14: Shrove Thursday.]\n\n    [Footnote 15: In the sun.]\n\n    [Footnote 16: Doom, or the day of judgment.]\n\n    [Footnote 17: Scandal.]\n\n    [Footnote 18: If by chance they should do so.]\n\n    [Footnote 19: Only seemed to eat.]\n\n    [Footnote 20: Forbidden.]\n\n    [Footnote 21: Promised.]\n\n    [Footnote 22: Hinders.]\n\n\n\n\nCAP: III.\n\n  _To come againe to Constantinople for to go toward the holy land._\n\n\n[Illustration]\n\nNOW come we againe for to know the way from Constantinople. He that\nwill go through Turkey, he goeth through the citie of Nyke,[1] and\npasseth through the gate of Chivitot that is right highe, and it is\na myle and a halfe from Nyke, and who so wyll go by the brache[2] of\nSainct George, and by the Greeke sea there as Sainct Nicolas lyeth,\nand other places. First men come to the yle of Silo, and in that ile\ngroweth mastike upon small trees as plomtrees, or chery trees. And\nthen after men go through the ile of Pathmos, where Saint John the\nEvangelist wrote the Apocalips and I do you to wete,[3] when our Lorde\nJesu Christ died, Saint John the Evangelist was of the age of xxxii\nyeare and he lived after the passion of Christ lxiii[4] year and then\ndied. Fro Pathmos men go to Ephesim which is a faire citie and neare\nto the sea, and there died sainct John & he was buried behind the high\naulter in a tombe, and there is a fayre church, for Christen men were\nwont to holde that place, but in the tombe of sainct John is nothing\nbut Manna, for his body was translated[5] into paradise, & the\nTurkes hold now that citie and the church, and all Asia the lesse,\n& therefore is Asia the lesse called Turkey. And ye shall understand\nthat sainct John did make his grave ther in his lyfe and laied\nhimselfe therein all quick[6] & therefore some say he dyed not, but\nthat he resteth there unto the day of judgement, and therefore truely\nthere is a great marvaile, for men may see there apertly[7] y^e earth\nof the tombe many times stirre and move, as there were a quick thing\nunder. And from Ephesim, men go through many iles in the sea unto the\ncitie of Pateran[8] where sainct Nicolas was borne and so to Marca[9]\nwhere he by the grace of God was chosen Bishop, and there groweth\nright good wyne and strong, that men call the wyne of Marca. From\nthence men go to the yle of Crete, which the Emperor gave sometime\nto Jonais.[10] And then men passe through the yles of Cophos and\nLango[11] of the which yles Ipocras[12] was lord, and some say that in\nthe yle of Lango is Ipocras daughter in maner of a Dragon, which is a\nhundred foote long as men saye, for I have not seene it, and they of\nthe yles call hir the lady of the countrey, and she lyeth in an olde\ncastell and sheweth hir thrise in the yeare, and she doth no man harme\nand she is thus changed from a damosell to a dragon through a goddesse\nthat men call Diana, and men say that she shall dwell so unto the tyme\nthat a knighte come that is so hardy as to go to hir and kisse hir\nmouthe, and then shall she tourne againe to hir owne kinde, and be\na woman, and after that she shall not live long. And it is not long\nsith[13] a knight of the Rodes[14] that was hardy and valiant said\nthat he would kisse hir, and whan the Dragon began to lifte up hir\nhead againste him, and he saw it was so hideous, he fled awaye, and\nthe Dragon in hir anger bare the knight on a roche, and of[15] that\ncast him into the sea and so he was lost.\n\n\n    [Footnote 1: ? Salonika.]\n\n    [Footnote 2: See foot note, _ante_, p. 19.]\n\n    [Footnote 3: Know.]\n\n    [Footnote 4: _Pynson_ says 67.]\n\n    [Footnote 5: Taken up to heaven.]\n\n    [Footnote 6: Living, alive.]\n\n    [Footnote 7: Openly.]\n\n    [Footnote 8: Patera, a city of Lycia.]\n\n    [Footnote 9: Myra, also in Lycia.]\n\n    [Footnote 10: The Genoese.]\n\n    [Footnote 11: The island of Cos.]\n\n    [Footnote 12: Hippocrates, the famous physician, who was born\n    at Cos.]\n\n    [Footnote 13: Since.]\n\n    [Footnote 14: The island of Rhodes.]\n\n    [Footnote 15: Off.]\n\n\n[Decoration]\n\n\n\n\nCAP: IIII.\n\n  _Yet of the same Dragon._\n\n\n[Illustration]\n\nALSO a young man that wist not of the Dragon, went out of a shippe and\nwent through the yle till he came to a Castell, and came into the cave\nand went so long till he founde a chamber, and there he saw a damosell\nthat kemde[1] hir heade & loked in a mirrour, and she had much\ntreasure aboute hir, and he trowed[2] she had been a common woman that\ndwelled ther to kepe men, and he abode[3] the damosel, and the damosel\nsaw the shadowe of him in the mirrour, & she tourned toward him\nand asked what he would, and he said he would be hir paramoure or\nlemman,[4] and she asked him if he were a knight, and he sayd nay, and\nshe sayd then might he not be hir lemman, but she bad him go againe to\nhis fellowes and make him knighte and come againe on the morow and\nshe woulde come oute of the cave and then hee shoulde kisse hir on the\nmouth, and she badde him haue no dread, for she would do him no\nharme, although she semed hidious to him, she sayd it was done by\ninchauntment, for she sayd that she was such as he saw hir then, and\nshe sayd that if he kissed hir, he should haue all the treasure, and\nbe hir lord, and lord of all those yles. Then he departed from hir and\nwent to his fellowes in the ship, and made him knight, and came againe\non the morow to kisse the damosel, and when he saw hir come out of the\ncave in forme of a dragon, he had so great dread, that he fled to\nthe ship, and she folowed him, and when she saw that he tourned not\nagaine, she began to crye as a thing that had much sorow, and tourned\nagain, and sone after the knight dyed, and sithen[5] hetherto might no\nknight see hir but he died anon. But when a knight commeth that is so\nhardy to kisse hir, he shall not dye, but he shall tourne that damosel\ninto hir right shape and shal be lord of the countrey aforsayde. And\nfrom thence men go to the yle of Rodes, the which the hospitallers\nheld and governed, and that they took sometime from the Emperour,\nand it was wont to be called Colles[6] and so yet the Turkes call it\nColles. And sainct Paule in his Epistels writeth to them of the yle\nCollocenses.[7] This yle is nere CLxxx[8] myle from Constantinople.\nAnd from this yle of Rodes, men go into Cipres where are many vines,\nthe first is red and after a yeare they war all white, and those vines\nthat are most white, are most cleare and best smelling, And as men\npasse by the way by a place where was wont to be a great citie that\nmen call Sathalay, and all that countrey was lost through the folly of\na young man, for he had a faire damosell that he loved well, and she\ndyed sodenly & was buried in a grave of Marble & for the great love he\nhadde to hir, he went in a nighte to hir tombe and opened it, & went\nand lay by hir and when he had done he went away, & when it came to\nthe ende of ix monthes a voice came to him & sayd in this maner as in\nthe next chapter foloweth.\n\n\n    [Footnote 1: Kemped or combed.]\n\n    [Footnote 2: Thought.]\n\n    [Footnote 3: _Pynson_ says \"obeyed unto the damsell\"--that is,\n    made obeisance, or bowed to her.]\n\n    [Footnote 4: Sweetheart.]\n\n    [Footnote 5: Since then.]\n\n    [Footnote 6: From the Colossus there, a statue of Jupiter 70\n    cubits high, and which was accounted as one of the wonders of\n    the world.]\n\n    [Footnote 7: This is not so. The Epistle to the Colossians\n    was addressed to the inhabitants of Coloss\u00e6, a city in\n    Phrygia--which is clearly shown by his referring in cap. 4, v.\n    13, to two neighbouring cities. \"For I bear him record, that\n    he hath a great zeal for you, and them that are in _Laodicea_,\n    and them in _Hierapolis_.\"]\n\n    [Footnote 8: _Pynson_ and others say 800.]\n\n\n[Decoration]\n\n\n\n\nCAP: V.\n\n  _Of a young man and his lemman._\n\n\n[Illustration]\n\nGO unto the tombe of the same woman that you hast lien by & op[=e] it,\nbehold well that which thou hast begotten on hir and if thou let for\nto go, thou shalt haue a great harme, and he went and opened the tombe\nand there flew out an head[1] right hideous for to see, the which head\nflew all about the citie and countrey, and sone after the citie and\nthe countrey sanke downe, & ther are many perilous passages. Fro Rodes\nto Cipres is five hundred mile and more, but men may go to Cipres and\ncome not at Rodes. Cipres is a good yle & a great, and there are many\ngood cities, and there is an Archbishoppe at Nichosy,[2] and foure\nother Bishops in the lande. And at Famagost is one of the best havens\non the sea that is in the worlde, and there are christen men and\nSarasins and men of all nations. In Cipres is the hill of the holy\ncrosse, and there is the crosse of the good thefe Dismas, as I sayd\nbefore, and some wene[3] that there is halfe of the crosse of our\nlord, but it is not so, and they do wrong that make men to believe\nso. In Cipres lieth S. Simeon, of whome the men of the countrey make\na great solempnitie, and in the Castell of Amours lyeth the body of\nSaint Hillarion, and men kepe it worshipfully, and beside Famagost was\nsainct Barnarde[4] borne.\n\n\n    [Footnote 1: An edder, or adder--really meaning a winged\n    serpent.]\n\n    [Footnote 2: Nicosia.]\n\n    [Footnote 3: Imagine.]\n\n    [Footnote 4: Barnabas.]\n\n\n[Decoration]\n\n\n\n\nCAP: VI.\n\n  _Of the maner of hunting in Cipres._\n\n\n[Illustration]\n\nIN Cipres men hunte with Pampeons[1] that be lyke to Leopards, and\nthey take wylde beastes right well and they are somewhat more than\nlions, and they take more sharply wilde beastes then houndes. In\nCipres is a maner that lordes and other men eate upon the earthe, for\nthey make diches within the earth all about the hall depe to the knee,\nand they pave them, and when they will eate, they goe therein & sit\nthere, this they do to be more freshe, for that lande is hotter then\nit is here. And at great feastes and for strange men, they set formes\nand bordes as they do in this countrey, but they had lever[2] sit in\nthe earth. From Cipres men go by lande to Hierusalem, and by sea, and\nin a day and a night he that hath good wind may come to that haven of\nTyre that now is called Sur, and it is also at the entre of Surry.[3]\nThere was sometime a fayre citie of christen men, but the Sarasins\nhaue destroyed the most parte thereof, and they kepe y^e hauen righte\nwell, for dread that they haue of Christen men. Men might go right\nto that haven and come not in Cipres, but they go gladly to Cipres to\nrest them on the lande, or else to by[4] thinges that they haue nede\nof to their living. Upon the sea side men may find many rubies, and\nthere is a well that holy write speaketh of\n\n  _Fons ortorum et puteus aquarum viventum._\n\nThat is to say, The well of gardeines and diches of waters living. In\nthe citie of Tyre sayde the woman to our Lorde, _Beatus venter qui te\nportavit et ubera que succisti_. That is as much to say, Blessed be\nthe body that bare thee, and the pappe of the which thou suckest. And\nthere our Lorde forgave the woman of Canee hir sinnes, and there was\nalso in that place wont to be the stone on which our Lord sat and\npreached & on the same stone was founded the Church of Sainct Saviour.\nAnd upon that See is the citie of Saphon, Sarep, or Sodome and there\nwas wont to dwell Elias the prophet & there was raised Jonas the\nprophete the widowes sonne, and fiue myle from Saphen is the citie of\nSydon, of which citie Dido that was Eneas wife after the destruction\nof Troy was queene, and that founded the Citie of Carthage in\nAffryke and now is called Didonsart. And in the citie of Tyre raigned\nAchilles, the father of Dido and a myle[5] from Sidon is Beruth, &\nfrom Beruth to Sardena is three days journey and from Sardena is five\nmyle to Damas.\n\n\n    [Footnote 1: Large wild dogs; they are described by _Jacobus\n    de Vitriaco_ (the Cardinal), in his _Histori\u00e6 Orientalis_,\n    thus: \"_Papiones_ quos appellant, canes silvestres, acriores\n    quam lupi.\"]\n\n    [Footnote 2: Liefer, rather.]\n\n    [Footnote 3: Syria.]\n\n    [Footnote 4: Buy.]\n\n    [Footnote 5: Other editions say 16 miles.]\n\n\n\n\nCAP. VII.\n\n  _Of the haven of Jaffe also named._\n\n\nWHO so will go lenger upon the sea and come nerer to Hierusalem--you\nshall go from Cipres by sea to porte Jaffe, for that is the next haven\nto Hierusalem, for from that haven it is but a days journey & a halfe\nto Hierusalem And that haven is called Jaffe, and the towne Affe after\none of Noyes[1] sonnes that men call Japheth that founded it, and now\nit is called Jops. And ye shall understand that it is the eldest town\nof the world, for it was made before Noes floud and there be the bones\nof a giaunts side that be XL fote long.\n\n\n    [Footnote 1: Noah's.]\n\n\n\n\nCAP: VIII.\n\n  _Of the haven of Tyre._\n\n\nAND who arriveth at the first haven of Tyre, or of Surrey beforesayde,\nmay go by land if he will to Hierusalem, and he goeth to the citie\nof Acon in a day, it was called Tholomayda, and it was a citie of\nchristen men sometime, but it is now destroyed and it is on the sea.\nAnd it is from Venice to Acon by the sea two thousand and Lxxx myle of\nLombardy & from Calabre or fro Cicill it is to Acon a thousand three\nhundred miles of Lombardy.\n\n\n\n\nCAP. IX.\n\n  _Of the hill Carme._\n\n\n[Illustration]\n\nAND the yle of Grece[1] is right in the mid way, and beside this citie\nof Acon towarde the sea at viii[2] hundred furlonges on the righte\nhande towarde the southe is the hil Carme[3] where Elias the prophet\ndwelled, and there was the ordre of Carme[4] fyrst founded. This\nhyl is not ryghte greate, ne hygh, and at the foote of this hill was\nsometime a good citie of chrysten men, that was called Cayphas, for\nCayphas founded it, but it is nowe all wasted. And at the lyfte syde\nof the hyll is a Town that men call Saffre, and that is sette upon\nanother hil, there was Sainct James and saynt John borne, and in the\nworshippe of them is there a faire church made. And from Tholomayda\nthat men now call Acon, to a great hill that men call Ekale[5] de\nTyrreys is an hundred furlongs, and beside that citie of Acon runneth\na lyttle ryver that men call Belyon, and there nere is the fosse of\nMinon[6] all round that is a hundred cubytes or shaftments[7] broade,\nand it is all full of gravell, cleare shyninge, whereof men make white\nglasse cleare, and men come from far countreys by shippe, and by lande\nwith cartes to take of the gravell & if there be never so much taken\nthereof in a daye, on the morow it is full againe as ever it was, and\nthat is great marvaile, and there is alwaye winde in that fosse that\nstyreth alway the gravell and maketh it troubled. And if a man put or\ndo therein any mettal, as sone as it is therein it waxeth glasse,\nand the glasse that is made of this gravell if it be done[8] into the\ngravell tourneth againe into the gravell as it was before & some say\nthat it is a swallow[9] of the sea gravell.[10]\n\n\n    [Footnote 1: Crete.]\n\n    [Footnote 2: _Pynson_ and others say 120 furlongs.]\n\n    [Footnote 3: Carmel.]\n\n    [Footnote 4: Carmelite friars.]\n\n    [Footnote 5: The scale, or ladder, of Tyre.]\n\n    [Footnote 6: Meaning the sepulchre of Memnon.]\n\n    [Footnote 7: A shaftment was a measure taken from the top of\n    the extended thumb to the outmost part of the palm--usually\n    taken as six inches.]\n\n    [Footnote 8: Buried.]\n\n    [Footnote 9: Whirlpool.]\n\n    [Footnote 10: This story is said to come from Solinus, and is\n    mentioned in M\u00fcnster's Cosmographia, and in other books.]\n\n\n\n\nCAP. X.\n\n  _How Sampson slew the King and his enimies._\n\n\n[Illustration]\n\nALSO from Acon beforesaid, men go three[1] journeys to the citie of\nPhilisten, that now is called Gaza, that is to say the rich citie & it\nis right fayre and full of folke and it is a little uppon the sea,\nand from that citie broughte the strong Sampson the gates of the Citie\nuppon a highe hill, where he was taken in the Citie, and there he\nslewe the King in his palace, and many thousande more with him, for\nhe made an house to fall on them. And from thence shal men go to the\ncitie of Cesaryen,[2] and so to the castell of Pylleryns[3] and then\nto Askalon, and so forth to Japhat[4] and so unto the holy citie of\nHierusalem.\n\n\n    [Footnote 1: _Pynson_ and others say four.]\n\n    [Footnote 2: C\u00e6sarea.]\n\n    [Footnote 3: Pilgrims.]\n\n    [Footnote 4: Jaffa.]\n\n\n\n\nCAP. XI.\n\n  _The waye to Babylon whereas the Soudan dwelleth._\n\n\n[Illustration]\n\nAND whoso wyll go through the lande of Babylon where the Soudan[1]\ndwelleth, to have leave to go more sykerly[2] throughe the Churches &\ncountreys, and to go to mount Sinay before he come to Hierusalem, and\nthen turne agayne by Hierusalem; he shall goe from Gaza to the\ncastell Dayre. And after a man commeth out of Surry, and goeth in the\nwildernesse, where the waye is full sandy, and the wyldernesse lasteth\neyght Journeys,[3] where men findeth all that them nedeth of vytayles\nand men call that wyldernesse Archelleke,[4] and whan a man commeth\nout of this deserte, hee entreth into Egypte, and they call Egypte,\nCanopat,[5] and in another language men call it Mersyne,[6] and the\nfyrste goode towne that men fynde is called Beleth, and it is at the\nende of the Kingdome of Alape,[7] and from thence men come to Babylon\nand to Kayre,[8] and in Babylon is a fayre churche of our lady, where\nshe dwelled vii yeare when she was oute of the lande of Jewes, for\ndreade of Kynge Herode. And there lyeth the bodye of Saynte Barbara\nvyrgyn, and there dwelled Joseph whan he was solde of his brethrene,\nand there made Nabugodonosor put the children in (_the_) fire, for\nthey were of right[9] trouth, the which chyldren men call Anania,\nAzaria, and Misael (as y^e psalme of Benedicite saith) but\nNabugodonosor called them thus, Sydrac, Mysac, Abdenago, that is to\nsay, God glorious, God victorious, God over all Kingedomes, and that\nwas for myracle that he made Goddes sonne, as he sayd, go wyth those\nchyldren throughe the fyre. There dwelleth the Soudan, for there is\na faire citie and a stronge castell and it standeth upon a rocke. In\nthat Castell is always dwellyng to kepe the castell and to serve the\nsoudan, above viii[10] thousand persons or folk that take all theyr\nnecessaries at the Soudans courte. I should well knowe it, for I\ndwelled with him soudiour[11] in his warres a great while agayne the\nBedions,[12] and he wold haue wedded me to a great princes daughter\nryght richly, if I would haue forsaken my faith.\n\n\n    [Footnote 1: Sultan.]\n\n    [Footnote 2: Certainly, surely.]\n\n    [Footnote 3: Day's march.]\n\n    [Footnote 4: Athylec, Abylech, Alhylet, Alhelet, Abylet.]\n\n    [Footnote 5: Query Canopus, a city 12 miles from Alexandria,\n    named after the pilot of Menelaus' vessel, who was buried\n    here.]\n\n    [Footnote 6: Mersur, Morsyn.]\n\n    [Footnote 7: Aleppo.]\n\n    [Footnote 8: Cairo.]\n\n    [Footnote 9: True faith.]\n\n    [Footnote 10: Other editions say 6,000.]\n\n    [Footnote 11: Soldier.]\n\n    [Footnote 12: Bedouins.]\n\n\n\n\nCAP. XII.\n\n  _Yet here followeth of the Soudan and of his Kingdomes that he\n    hath conquered, which he holdeth strongly with force._\n\n\nAND ye shall understand that the Soudan is lorde of v Kingdomes: the\nwhich he hath conquered and gotten to him by strength, and these be\nthey--the Kingdome of Canopate (_that is_) the Kingdome of Egipte,\nthe Kingdome of Hierusalem: whereof David and Salomon were Kings, the\nKingdome of Surry, of the which the citie of Damas[1] was the chiefe,\nthe Kingdome of Alape in the lande of Dameth, and the Kingdome of\nArabya: which was one of the three Kinges that made offeryng to our\nLorde when he was borne, and many other landes he holdeth in his\nhande, and also he holdeth Calaphes[2] that is a great thing to the\nSoudan, that is to say, among them Roys[3] yle and this vale is colde.\n\n[Illustration]\n\n[Illustration]\n\nAnd then men go uppon the mount of Sainct Katherina and that is\nmuch higher than the mount Moyses. And there as saint Katheryn was\ngraven[4] is no church ne castell, ne other dwelling place, but there\nis an hyll of stones gathered togither, about the place there she was\ngraven of Aungels, there was wont to be a chapell, but it is all cast\ndowne & yet lyeth there a great parte of the stones.\n\nBut under the foote of mount Sinay is a monasterie of Monkes,\nand there is the church of Sainct Katherine wherein be many lamps\nbrenning, and they have oyle onlye enough to eate and to brenne, and\nthat they haue by myracle of God, there come certaine of all maner of\nbyrdes euery yeare once, lyke pylgrymes and eche of them bringeth a\nbraunch of olyve in token of offering, whereof they make much oyle.\n\n\n    [Footnote 1: Damascus.]\n\n    [Footnote 2: Khalifs.]\n\n    [Footnote 3: Who are accounted there as kings.]\n\n    [Footnote 4: Buried.]\n\n\n\n\nCAP. XIII.\n\n  _For to returne fro Sinay to Hierusalem._\n\n\nNOW sythen a man hath visited this holy place of Sainct Katheryn and\nhe will torne to Hierusalem, he shall fyrst take leave of the Monkes,\nand recommend him specially to their prayers, then those Monks will\nfreely giue to Pilgrims victuals to pass through the Wildernesse to\nSurry & that lasteth well xiii Journeys. And in that wyldernesse dwell\nmany Arabyns that men call Bedoins and Ascoperdes,[1] these are folk\nthat are full of all maner of yll condycyons, and they have no houses,\nbut tentes, the wyche they make of beastes skinnes, as of camelles and\nother beastes the whyche they eate, and thereunder they lye, and they\ndwell in places where they maye fynde water, as on the rede sea, for\nin that wildernesse is greate defaute of water, and it faileth ofte\nwhere a man findeth water one time, he fyndeth it not another tyme,\nand therefore make they no houses in those countreys. These men that I\nspeake of tyll not the land, for they eate no breade, but[2] yf it be\nanye that dwelleth neare a goode towne. And they rost al theyre fishes\nand flesh upon the hote stones agaynst the sonne, and they are stronge\nmen and well fyghtynge, and they do nothinge but chace wyld beastes\nfor theyr sustenaunce, and they sette[3] not by theyr lyves, therfore\nthey dreade not the Soudan nor no prince of all the worlde. And they\nhaue greate warre wythe the Soudan, and the same tyme that I was\ndwelling with him they bare but a shelde and a speare for to defende\nthem with, and they holde[4] none other armour, but they wynde theyr\nheades and neckes in a great lynnen clothe,[5] and they are men of\nfull yll kynde.\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Or Giants from the Arabic _askhaf_, a tall,\n    big-boned man. It will be remembered that Sir Bevis of\n    Southampton brought home a Giant Ascapart--who probably was\n    one of them.]\n\n    [Footnote 2: Unless.]\n\n    [Footnote 3: They value not.]\n\n    [Footnote 4: Have.]\n\n    [Footnote 5: A turban.]\n\n\n\n\nCAP. XIIII.\n\n  _As men are passed this wyldernesse againe comming to Hierusalem._\n\n\nAND when men are passed this wyldernesse towarde Hierusalem they come\nto Barsabe[1] that was sometime a fayre and a lykyng towne of Christen\nmen, and yet is some of their churches, and in that towne dwelled\nAbraham the Patryarke. This towne of Barsabe founded Uryas wife, of\nwhom David engendred Salomon the wyse that was Kyng of Hierusalem,\nand of the xii kindes[2] of Israell, and he raigned xl yeare. And from\nthence go men to the vale of Ebron, that is from thence nere xii myle\nand some call it the vale of Mambre,[3] and also it is called the vale\nof Teeres, for as much as Adam in that vale he wept a hundred yeare\nthe death of his sonne Abel that Cayne slew. And Ebron was sometime[4]\nthe principall Citie of the Philistines & there dwelled giaunts &\nthere it was so free, that all that had done evill in other places\nwere there saved. In Ebron Josue and[5] Calope and theyr felowship\ncame fyrst to espy how they might wynne the lande of promyssion. In\nEbron David raigned fyrst vii yeare and a halfe & in Hierusalem he\nraigned xxxii[6] yeare and a halfe, and there be the graves of\nthe Patryarkes--Adam, Abraham, Jacob and theyr wyves, Eve, Sare,\nRebecca[7] and they are in the hanging[8] in the hyll. And under them\nis a right fayre Churche Kirnelde[9] after the facion and maner as it\nwere a Castell, the which the Sarasins keepe right well, and they haue\nthat place in greate worship for the holy Patryarkes that lieth there,\nand they suffer no Christen men ne Jewes to come therein but they have\nspeciall grace of the Soudan, for they holde Christen men and Jewes\nbut as houndes that should come in no holy place, and they call the\nplace Spelunke[10] or double cave or double grave; for one lyeth on\nanother, and the Sarasins call it in theyr language Caryatharba, that\nis to say the place of Patryarkes, and the Jewes call it Arboth. And\nin that same place was Abrahams house, and that was the same Abraham\nwhich sat in his dore, and saw three persons and worshipped but one,\nas holy wryt witnesseth saying, _Tres videt et unum adoravit_. That\nis to saye, he saw three and worshipped but one, and him took Abraham\ninto his house.\n\n\n    [Footnote 1: Beersheba.]\n\n    [Footnote 2: Tribes.]\n\n    [Footnote 3: Mamre.]\n\n    [Footnote 4: Formerly.]\n\n    [Footnote 5: Jehoshua and Caleb (see Numbers, cap. 13).]\n\n    [Footnote 6: _Pynson_ and others say 33 years and a half.]\n\n    [Footnote 7: All other editions have \"and of Lya,\" or Leah,\n    who is evidently here forgotten.]\n\n    [Footnote 8: Caves cut in the side of the rock.]\n\n    [Footnote 9: Crenelated or battlemented.]\n\n    [Footnote 10: Lat. _Spelunca_, a cave.]\n\n\n\n\nCAP. XV.\n\n  _Here foloweth a lyttle of Adam & Eve and other things._\n\n\n[Illustration]\n\nAND right nere to that place is a cave in a Roche where Adam and Eve\ndwelled whan they were dryven out of Paradyse, and there got they\ntheyr chyldren. And in that place was Adam made as some men saye, for\nmen called sometime that place the felde of Damasse,[1] for it was\nin the worshippe[2] of Damasse; and fro thence he was translated into\nParadyse as they saye, and afterwarde he was driven out of Paradyse,\nand put there agayne, for the same daye that he was put into Paradyse,\nthe same day he was driven out, for so soone he synned. And there\nbegynneth the yle[3] of Ebron that lasteth nere to Hierusalem, and the\nAungell bad Adam that he should dwell wyth his wyfe, and there they\nengendred Seth, of the which kyndred[4] Jesu Christ was borne. And in\nthat vale is the felde where men draw out of the earth a thinge the\nwhich men in that countrey call Chambell and they eate that thinge in\nthe stede of spyce & they beare it to sell, and men may not grave[5]\nthere so deepe ne so wyde, but it is at the yeares ende full againe up\nto the sydes through the grace of God. And two myle from Ebron is the\ngrave of Loth[6] that was Abraham's brother.\n\n\n    [Footnote 1: Damascus.]\n\n    [Footnote 2: _Pynson_ and others say lordship.]\n\n    [Footnote 3: Vale.]\n\n    [Footnote 4: Kindred or tribe.]\n\n    [Footnote 5: Dig.]\n\n    [Footnote 6: Lot.]\n\n\n\n\nCAP. XVI.\n\n  _Of the dry tree._\n\n\n[Illustration]\n\nWHEN a lyttle from Ebron is the mounte of Mambre, of the which mount\nthe vale toke his name, and there is the tree of oke that the Sarasins\ncall dypre,[1] that is of Abraham's time, that men call the dry tree.\nAnd they say that it hath ben from the beginning of the worlde, and\nwas sometime grene and bare leaves, unto the tyme that our Lorde dyed,\nand so did all the trees in the worlde, or else they fayled in their\nheartes, or else they faded, and yet is there many of those in the\nworlde. And some prophesies say, that a lorde or prince of the weste\nsyde of the worlde shall winne the lande of promission, that is the\nholy lande, with the helpe of Christen men, and he shall do singe[2] a\nmasse under that tree, and the tree shall waxe grene and beare fruite\nand leaves, and through that miracle many Sarasins and Jewes shal\nbe turned to the Christen fayth, and therefore they do great worship\ntherto, and kepe it right[3] basely. And yet though it be dry, it\nbeareth a great vertue, for certainly he that hath a lyttle thereof\nabout him, it healeth a sicknesse called the falling evill, and hath\nmany other vertues also, and therefore it is holden right precious.\n\n\n    [Footnote 1: _Pynson_ and others read Dyrpe or Dirpe.]\n\n    [Footnote 2: Cause a mass to be sung.]\n\n    [Footnote 3: To keep it carefully.]\n\n\n\n\nCAP. XVII.\n\n  _Fro Bethlehem._\n\n\nFROM Ebron men go to Bethlehem in halfe a daye, for it is but five\nmyle, and it is a fayre waye & thorow[1] woddes full pleasaunt.\nBethlem is but a little citie long and narowe, and well walled, and\nenclosed with a great diche and it was wont to be called Effrata as\nholy wryte sayth _Ecce audivimus eum in Effrata_ &c., That is to saye,\nLo we herde him in Effrata. And toward the ende of the citie toward\nthe East, is a ryght fayre churche and a gracious and it hath many\ntoures, pinacles and kirnelles[2] full strongly made & within that\nChurch is xliiii great pyllers of marble & betwene this church the\nfield[3] florished, as ye shall here.\n\n\n    [Footnote 1: Through woods.]\n\n    [Footnote 2: Battlements.]\n\n    [Footnote 3: The flowered field.]\n\n\n\n\nCAP. XVIII.\n\n  _Of a fayre mayden that should be put to death wrongfully._\n\n\n[Illustration]\n\nTHE cause is, for as much as a fayre maiden y^t was blamed wyth wrong\nthat she hadde done fornication, for the which cause she was demed[1]\nto dye and to bee brente[2] in that place to the which she was ledde.\nAnd as the woode began to brenne about hir, she made hir prayer to\nour Lorde as she was not gyltie of that thing, that he would helpe hir\nthat it might be knowne to all men. And whan she had thus sayde, she\nentred the fyre and anone the fyre went out, and those braunches that\nwere brenninge became red Roses and those braunches that were not\nkindled became white Rosiers[3] full of white roses, and those were\nthe fyrst roses and rosyers that any man sawe, and so was the mayden\nsaved through the grace of God, and therefore is that felde called\nthe feeld of God florished, for it was full of Roses. Also besyde the\nquire of that Church aforesayd at the right side as men come downwarde\nxii[4] grees[5] is the place where our Lorde was borne that is now\nfull well dyght[6] of Marble & full rychely depaynted of golde, sylver\nand asure and other colours. And a lyttle thens by three paces is the\ncrybe[7] of the Oxe and the Asse, and besyde y^t is the place where\nthe sterre[8] fell that lede the three Kinges Jasper, Melchior and\nBalthasar, but men of Grece call the Kinges thus, Galgalath, Saraphy,\nMalgalath. These three Kinges offered to our Lorde, Encence, Gold &\nMirre and they came together through myracle of God, for they mette\ntogither in a citie that men call Chasak, that is liii journeys from\nBethleem, and there they were at Bethleem the fourth[9] daye after\nthey hadde seene the sterre. And under the cloyster of this church\nxviii grees[10] at the righte syde is a great pytte where the bones\nof the Innocentes lie, and before that place where Chryst was borne\nis the tombe of Sainct Jerom that was a priest and a Cardinal that\ntranslated the Byble and the Sauter[11] from Hebrew into Latyn, and\nbeside that church is a Church of Saynte Nycolas, where our Lady\nrested hir whan she was delivered of chyld, and for as much as she\nhad so much mylke in hir pappes that it greved hir, she mylked it out\nuppon the redde stones of Marble, so that yet may the traces bee seene\nwhyte uppon the stones. And ye shall understande that all that dwell\nin Bethleem are Chrysten men, and there are fayre vynes all aboute\nthe citie and great plentie of wine, for their booke that Mahomet\nbetoke[12] them, the which they call Alkaron and some call it Massap\nand some call it Harme, forbiddeth them to drinke any wyne, for in\nthat booke Machomet curseth all those that drynke of that wyne and all\nthat sell it, for some men saye that he onse slewe a good hermite in\nhis dronkennesse which[13] he loved much, and therefore he cursed the\nwyne, and them that drynke wyne, but his malyce is torned to\nhymselfe, as holye writ sayth \"_Et in verticem ipsius iniquitus\nejus descendit_,\" That is to say in Englyshe, His wickednesse shall\ndescende on his owne head. And also the Sarasins bringeth forthe no\ngeise,[14] ne they eate no swines fleshe, for they say it is brother\nto manne and that it was forbidden in the olde lawe. Also in the lande\nof Palestine ne in the lande of Egypte they eate but lyttle veale and\nbeefe but it be so olde that it may no more travayll[15] ne werke, not\nthat it is forbidden but they kepe them to tylling of their lande. In\nthis castell of Bethleem was Kyng David borne and he had Lx wives and\nccc lemmans. From Bethleem to Hierusalem is two myle, and in the way\nof Hierusalem halfe a myle from Bethleem is a Church where the aungell\nsayd to the shepherdes of the bearing of Christ. In that waye is the\ntombe of Rachel that was Josephs mother the Patryarke and she dyed as\nsoone as she hadde borne Benjamyn and there she was buried, and Jacob\nhir husbande set xii great stones upon hir in tokening that she\nhad borne xii children. In this way to Hierusalem are many Christen\nchurches by the which men go to Hierusalem.\n\n\n    [Footnote 1: Condemned.]\n\n    [Footnote 2: Burnt.]\n\n    [Footnote 3: Rose bushes.]\n\n    [Footnote 4: Other editions say 16.]\n\n    [Footnote 5: Steps.]\n\n    [Footnote 6: Adorned.]\n\n    [Footnote 7: Crib or Manger.]\n\n    [Footnote 8: Star.]\n\n    [Footnote 9: Other editions say \"thirteenth.\"]\n\n    [Footnote 10: Paces.]\n\n    [Footnote 11: Psalter.]\n\n    [Footnote 12: Gave.]\n\n    [Footnote 13: Whom.]\n\n    [Footnote 14: Breed no pigs.]\n\n    [Footnote 15: Plough or draw loads.]\n\n\n\n\nCAP. XIX.\n\n  _Of the citie of Hierusalem._\n\n\nFOR to speake of Hierusalem, ye shall understande that it standeth\nfayre among hylles, and there is neither ryver nor well, but water\ncommeth by conduit from Ebron, and ye shall wete that men called\nit first Jebus and sythen it was called Salem unto the time of King\nDavid, and he set those two names togither and called it Hierusalem\nand so it is called yet. And aboute Hierusalem is the Kingdome of\nSurry, & thereby is the lande of Palestyne and Askalon, but Hierusalem\nis in the lande of Jude, and it is called Judee, for Judas Maccabeus\nwas King of that lande, and also it marcheth afterward on the\nKingedome of Araby, on the South side on the lande of Egipt, on the\nwest side on the great sea, on the north syde on the Kingdome of Surry\nand the sea of Cipres. About Hierusalem are these cities. Ebrone at\nviii[1] myle, Jerico at vi myle Barsebe at viii myle Askalon xviii[2]\nmyle, Jaffa at xxv[3] Ramatha at iiii[4] mile. At Bethlem towarde the\nSouth is a church of saint Markerot,[5] that was abbot there, for whom\nthey made much sorow when he should dy & it is painted there how they\nmade dole[6] when he dyed, and it is a piteous thing to beholde.\nThis lande of Hierusalem hath ben in dyvers nations hands, as Jewes,\nCananens, Assyrians, Percians, Macedons, Grekes, Romayns & Chrysten\nmen, Sarasins, Barbaryans, Turkes & many other nacions. For Chryste\nwyll not that it be long in the handes of traytours ne sinners be\nthey Christen or other. And now hath the mistrowing[7] men holden that\nlande in theyre handes Lx yeare & more, but they shall not holde it\nlong and if[8] God wyll.\n\n\n    [Footnote 1: Other editions say respectively 7, 17, 16.]\n\n    [Footnote 2: As Footnote #1.]\n\n    [Footnote 3: As Footnote #1.]\n\n    [Footnote 4: Other editions say 3 miles.]\n\n    [Footnote 5: Variously written, Markertot, Karitot, Karscati,\n    and Mercaritot.]\n\n    [Footnote 6: Grieved, from _Lat._ Dolor.]\n\n    [Footnote 7: Unbelieving, or heathen.]\n\n    [Footnote 8: Unless it is God's pleasure.]\n\n\n[Decoration]\n\n\n\n\nCAP. XX.\n\n  _Yet of the holy citie of Hierusalem._\n\n\n[Illustration]\n\nAND ye shall understand that whan men fyrst come to Hierusalem, they\ngo fyrste a pylgrimage to the Church, where that the holy grave is,\nthe whiche is out of the citie on the North syde, but it is now\nclosed in with the wall of the towne, and there is a full fayre church\nrounde, all open aboue, and well covered with leede and on the west\nsyde is a fayre toure and a strong for belles.\n\nAnd in the middes of the church is a Tabernacle made like a little\nhouse, in maner of halfe a compasse, ryght well and richly of gold\nand asure and other coloures well dyght & on the ryght syde is the\nsepulchre of oure Lorde, and the tabernacle is viii foote long and\nv fote wide and xi fote of height. And it is not longe sythen the\nsepulchre was all open, y^t men might kysse it and touche it: but for\nmen that came thether payned[1] them to breake the stones in peces or\npouder, therefore the Soudan hath made a wall about the sepulchre that\nno man may touch it. On the lefte syde is no wyndowe, but therein\nis many lampes light, and there is a lampe that hangeth before the\nsepulcre lyght brenning and on the fryday it goeth oute by itselfe,\nand lyghteth againe by itselfe at the houre that our Lorde rose from\ndeath to life. And within that church upon that right side is the\nmount Calvary, where our Lord was done on the crosse, and the crosse\nwas sette in a morteys[2] in the roche that is white of coloure, and a\nlyttle redde medled[3] with, and upon that roche dropped the bloude\nof the woundes of our Lord whan he was pained on the crosse & that is\ncalled Golgatha and men go up to that Golgatha upon greces.[4] And in\nthat mortays was Adams head founde after Noyes flood, in token that\nthe sinnes of Adam, shoulde bee boughte in the same place, and\naboue that roche made Abraham sacryfice to our Lord, and there is an\nauter,[5] and before that auter lyeth Godfry of Boleyn,[6] Bawdewyn[7]\nand other that were Christen and kinges of Hierusalem. And ther as our\nLord was done[8] upon the crosse, is thys wrytten in greke, _Otheos[9]\nbasylon, ysmon persemas, ergaste sothyas oyos_. That is to say in\nlatine, _Hic Deus Rex noster ante secula operatus est salutem in\nmedio terr\u00e6_, That is to saye, This God our King before worldes, hath\nwrought healthe in the myddes of the earth. And also upon the roche\nwhere the crosse was fyxed is wrytten within the roche, _Eros[10]\nguyst basys, thou, pestes, thoy, thesmoysy_. That is to say in latin,\n_Quod vides est fundamentum totius mundi et hujus fidei_. And it is to\nsaye, that thou seest, is grounde of all the world and of this faith.\nAnd ye shall understande that our Lorde whan he dyed was thyrty &\ntwo[11] yeare olde and three monethes and the prophecie of David sayth\nthat he should haue xl yeares, when he saith thus. _Quadraginta annis\nproximus fui generatione huic_, that is to say, fourtie yeare was I\nneighbour to this kinde, and thus it should seme that prophecie were\nnot sothe,[12] but it is. For in olde time men called yeares of ten\nmonethes of the which Marche was the fyrst & December the last. But\nCayus Cezar[13] that was Emperour of Rome dyd sette to these two\nmoneths Januarie & Februarie and ordeyned the yere of xii months. That\nis to say ccc[14] dayes without lepe yere the proper course of the\nsonne and therefore after the accompting of x moneths to the yeare, he\ndyed in xl yeare and three moneths.\n\n[Illustration]\n\nAlso within mounte Calvary at the ryghte syde is there an aulter where\nthe piller lyeth that our Lorde was bound to when he was scourged and\nthereby are three[15] other pyllers that alwaye drop water, and some\nsaye that those pyllers weepe for our Lords death, and neare this\naulter in a place xlii grees[16] depe was founde the verye crosse by\nthe assent[17] of sainct Eleyn[18] under a roch where the Jewes had\nhydde it and it was assayed, for they founde three crosses, one of our\nLorde and two of theves. And Saint Elene assayed them on a dead body\nthat rose as sone as the very[19] crosse of our Lorde was laid on him.\nAnd thereby, in the vale, is the place where the foure nayles of our\nLord were hyd, for he had two nayles in his handes and two in his\nfete, and one of those nailes the Emperour of Constantinople[20] dyde\nmake a bridell for his horse to beare him in bataile, for by[21] the\nvertue that it had, he overcame his enimies, and wan[22] all the\nland of Asye, Turky, Damasse the more[23] and the lesse, Surrey and\nHierusalem, Araby, Percy, and Mesopotamy, the Kingdome of Alabe,[24]\nEgipt the high and the lowe, and other kingdomes many full nyghe all\nunto Ethyope the low, and also unto Inde the lesse, that then was\nchrysten. And there was in that tyme many good men and holy hermits,\nof whome the booke of[25] the fathers lyves speaketh, and they are now\nin Paynims & Sarasins handes, but whan God will righte[26] as these\nlandes are lost through sinne of Christen men, so shall they be won\nagaine by christen men throygh the helpe of God. And in the myddes of\nthis Church is a compasse,[27] in the which Joseph of Armath[28] layd\nthe body of our Lord whan he had taken him of[29] the crosse & upon\nthe same place dyd he wash the fete of our Lorde, & that compasse men\nsay is in the myddes of the world.\n\n\n    [Footnote 1: Tried hard.]\n\n    [Footnote 2: Mortise.]\n\n    [Footnote 3: Mixed.]\n\n    [Footnote 4: Steps.]\n\n    [Footnote 5: Altar.]\n\n    [Footnote 6: Bouillon.]\n\n    [Footnote 7: Baldwin.]\n\n    [Footnote 8: Placed.]\n\n    [Footnote 9: Should read \"[Greek: Ho Theos Basileus h\u00eam\u00f4n pro\n    ai\u00f4n\u00f4n eirgasato s\u00f4t\u00earian en mes\u00f4 t\u00eas g\u00eas.]\"]\n\n    [Footnote 10: Should read \"[Greek: Ho eides, esti Basis t\u00eas\n    piste\u00f4s hol\u00eas tou kosmou toutou.]\"]\n\n    [Footnote 11: Other editions have 33 years and 3 months.]\n\n    [Footnote 12: Sooth, true.]\n\n    [Footnote 13: Caius Julius C\u00e6sar.]\n\n    [Footnote 14: Other editions give the proper number of days,\n    _viz._, 365.]\n\n    [Footnote 15: Other editions say four, which is the number\n    represented in the engraving.]\n\n    [Footnote 16: Paces.]\n\n    [Footnote 17: Perception, or sagacity. _Lat._, sensus.]\n\n    [Footnote 18: Helena, mother of Constantine.]\n\n    [Footnote 19: True, veritable.]\n\n    [Footnote 20: Another is said to be incorporated in the\n    so-called Iron Crown of Lombardy. Guisto Fontanini, Archbishop\n    of Ancyra, gives a list of twenty-three places claiming to\n    have a nail--Venice having _three_. M. Rohault de Fleury gives\n    six more--whilst, according to tradition, Helena sent two\n    to her son, and threw one in the sea to still a storm, thus\n    leaving but one to meet all demands.]\n\n    [Footnote 21: Through.]\n\n    [Footnote 22: Won or conquered.]\n\n    [Footnote 23: Greater.]\n\n    [Footnote 24: Aleppo.]\n\n    [Footnote 25: The Vit\u00e6 Sanctorum Patrum, many old printed\n    copies of which exist.]\n\n    [Footnote 26: When God thinks fit.]\n\n    [Footnote 27: A linen swathing-band.]\n\n    [Footnote 28: Arimath\u00e6a.]\n\n    [Footnote 29: Off.]\n\n\n\n\nCAP. XXI.\n\n  _Of the church of the holy sepulchre._\n\n\nIN that Churche of the sepulcre on the north syde is the place where\nour Lord was done[1] (_in_) prison, and there is a part of the\ncheyne with which he was bound, and there he appeared fyrst to Mary\nMagdeleyne when he was risen from death and she trowed[2] that he\nhad bene a gardeiner. In the Church of the sepulcre was wont to be[3]\nChanons of sainct Benet and they had a pryour; but the Patryarke was\ntheyr soveraigne.\n\nAnd without the dores of the Churche on the righte syde as men go up\nxviii grees,[4] our Lorde sayde to his mother[5] _Ecce filius tuus_.\nThat is to say, Woman beholde thy sonne, _De inde dixit discipulo,\nEcce mater tua_. That is to say, Then said he to his disciple, Behold\nthy mother.[6] And these wordes he sayde when he hanged upon the\ncrosse. And upon these greces went our Lorde when he bare the crosse\nuppon his shoulder, and under these greces is a Chappell where the\npriestes synge, but not after our lawe, and alway they make theyr\nSacrament of the aulter of bread, say _Pater noster_ &c., and other\nprayers, as with the which thing they say the wordes of whome the\nsacrament is made, for they know not of the addicions that many Popes\nhaue made but they singe in good devocion. And nere there is the stone\nwher our Lord rested him when he was wery for bearing of the crosse.\nAnd ye shall understand that before the Churche of the Sepulcre is the\ncitie most strong[7] for the great playne that is betwene the citie\n& the church; on the East side without the walles of the citie is the\nvale of Josaphat that commeth to the walles. In that vale of Josaphat\nwithout the citie, is the churche of sainct Stephen where he was\nstoned to death, and thereby is the gate gylted that may not be\nopened. Through this gate our Lord entred on palme Sonday upon an\nasse, and the gate opened against him whan he would go to the Temple,\nand yet are the steppes of the asse sene in three places the which\nstand[8] in full harde stones. Before the churche of the sepulcre\ntwo hundred paces, is a great hospitall of Sainct John, in the which\nhospytall are liiii pyllers made of stone.\n\n[Illustration]\n\nAnd to go towarde the East from the hospitall is a righte fayre\nchurche that men call our lady the greate, and then is there another\nchurch after that, that men call our lady of the latyn,[9] and there\nit was Mary Cleophe and Magdeleyne drew[10] theyr here whan oure Lord\nwas put to death.\n\n\n    [Footnote 1: Put.]\n\n    [Footnote 2: Thought or believed.]\n\n    [Footnote 3: Were formerly Canons of the Order of St.\n    Benedict.]\n\n    [Footnote 4: Should be _greces_ or steps.]\n\n    [Footnote 5: The printer has omitted the word \"_Mulier_ ecce,\"\n    &c.]\n\n    [Footnote 6: Gospel according to St. John, cap. 19, vv. 26,\n    27.]\n\n    [Footnote 7: _Pynson_ says, \"most wake\" or weak, and other\n    editions say, \"feeble.\"]\n\n    [Footnote 8: _Pynson_ has this passage: \"The wyche are full of\n    harde stones.\"]\n\n    [Footnote 9: _Pynson_ says \"Nostre dame de Vatyns.\"]\n\n    [Footnote 10: Tore.]\n\n\n\n\nCAP. XXII.\n\n  _Of the Temple of God._\n\n\nAND from the churche of the sepulcre towarde the East at xviii[1]\npaces is _Templum Domini_. That is a fayre house and it is all rounde\nand ryghte high & covered with leed,[2] and it is well paved with\nwhite marble, but y^e Sarasins wyl suffre no christen men ne Jewes to\ncome therein, for they say that so[3] foule men should not come into\nthat holye place, but I came therein and in other places where I\nwoulde, for I had letters of the Soudan, wyth hys great seal, and,\ncommonly, other men but have of his signet, and men beare hys letter\nwith his seale before them hanginge on a speare, and men do great\nworship thereto, and kneele against[4] it as it were against God's\nbody: for those men that it is sent to, before they take it, they\nencline[5] thereto and then they take it, and laye it upon their\nheads, and afterward they kisse it, and then they reade it, all\nenclining with great worship, and then they profer[6] them to do all\nthat the bringer will. And in this Templum Domini were wont to be\nChanons regulers, and they had an Abbot to whome they were obedient,\nin this Temple was Charlemaine when the Aungell brought him the\nprepuis of our Lorde when he was circumsised, and after King Charles\nbrought it to Acon[7] into our Ladies Chapell.\n\n[Illustration]\n\n\n    [Footnote 1: Other editions say 160 paces.]\n\n    [Footnote 2: Lead.]\n\n    [Footnote 3: Such unclean.]\n\n    [Footnote 4: Before.]\n\n    [Footnote 5: Bow.]\n\n    [Footnote 6: Proffer or offer.]\n\n    [Footnote 7: _Pynson_ and others say Paris.]\n\n\n\n\nCAP. XXIII.\n\n  _Yet of the temple of God._\n\n\nAND ye shall understande that this is not the temple that Salomon\nmade, for that temple lasted but a thousand, an hundred and two yeare.\nFor Titus, Vespasianus Son, that was Emperour of Rome that layde\nsyege about Hierusalem for to discomfyte the Jewes, for they hadde put\nChryst to death without leave of the Emperour, and when he had taken\nthe citie he did brenne the temple and caste it downe, and toke all\nthe Jewes and put to death CXIM and the other he put in prison, and\nsolde xxx for a peny for they sayd that they bought Jesu Christ for\nxxx pence. And sithen[1] gave Julian Apostata leve to y^e Jewes to\nmake the Temple of Hierusalem againe for he hated christen men, and\nyet he was Chrysten, but he forsoke his lawe. And whan the Jewes hadde\nmade the Temple, then came an earthe quacke (as God woulde) and caste\ndowne all that they had made. Sythen Adryan the Emperour that was of\nthem of Troye made Hierusalem againe and the Temple in that same maner\nthat Salomon made it, and would that no Jewe should dwell there but\nall christen men, for if all it were[2] so that he was not chrystened,\nhe loved the christen men more than other men, save men of his owne\nfayth. And this emperour dyd enclose and wall the church of the holy\nsepulcre within the citie, that before was farre without the citie,\nand he would have chaunged the name of Hierusalem and called it\nHelyam,[3] but that name lasted not longe. And ye shall wete[4] that\nthe Sarasins do greate worship to that Temple and they saye that place\nis right holy, and when they go therein they go bare foote and knele\nmany times downe. And when I and my felowes came therein, we did of[5]\nour harnesse[6] and came bare foote into the Temple & thought that we\nshould doe as much or more than they that were mistrowing.[7] And this\nTemple is three score[8] and three cubites of wydenesse and as much of\nlength and xxxii[9] cubites in height and covered with lead and it is\nwithin full of pillers of Marble. And in the middes of the Temple is\na stage of twenty[10] and foure greces of height and good pillers all\nabout. This place called of Jewes _Sancta Sanctorum_. That is to say\nHoly of Holyest and in that place cometh none but their prelate that\nmaketh theyr sacrafyce, and the people standeth all about in divers\nstages, after they are[11] of dignitie and worshippe, and there be\nfoure entrings into that Temple and the dores are of Cipres\nwell dighte,[12] and within the East dore our Lord sayd, here is\nHierusalem. And on the northe syde within the dore is a fountaine but\nit runneth not; of the which holy writ speaketh & saith thus--_Vidi\naquam egredientem de templo_. That is to saye, I saw water comming\nout of the temple. And upon the other side is a roche that men calle\nsometyme Moryach, but after it was called Belet,[13] or the arke of\nGod, with the reliques of the Jewes. Thys arke did Titus cary with him\nto Rome when he had discomfited all the Jewes. In that same arke were\nthe ten commandementes and Aarons rodde and Moyses rodde with which he\ndeparted[14] the red sea, when the people of Israell passed through\non dryefoote & with that rod he did many wonders, and there was the\nvessell of gold ful of manna, & clothing & ornaments & the tabernacle\nof Aaron, and a table square of golde with twelve precious stones, &\na box of Jasper graven with four figures & eight names of our Lorde\nwithin, & seven candlesticks of golde, & foure sensers of golde, and\nan aulter also of fine gold & foure lions of gold, uppon the which\nthey had Cherubin of gold twelve spanne long, & a tabernacle of golde\n& also twelve[15] trumpets of silver & a table of sylver & seven barly\nloves and all other reliques that were before the nativitie of Jesu.\nAlso upon this roch slept Jacob, when he sawe Aungels go up and downe,\nand sayde, _Vere locus iste sanctus est, et ego ignorabam_, That is\nto say Forsooth this place is holy & I wist[16] it not. And there the\nAungel chaunged Jacob's name and called him Israell. And in that same\nplace David saw the aungell that slew the people with a sworde, and\nput it all blody in the shethe. And in this roch was saynct Symeon\nwhen he received our Lorde into the temple, and on this roch he set\nhim when the Jewes would have stoned him and the roch rived in two and\nin that refte[17] he hid him and after a sterre came downe & gave him\nlight. And on this roch sat our Lady and learned hir sauter.[18] And\nthere forgave our Lord the sinnes of the woman that was taken and\nfound in adoultry, and there was our Lorde Jesu Christ circumcised,\nand there the Aungell denounced to Zachary the nativitie of sainct\nJhon Baptist, and there offred fyrst Melchisedech bread and wine and\nwater to our Lorde in tokening of the sacrament that was to come, and\nthere fell Davyd, praying to our Lorde for mercy for him and for his\npeople, when he sawe the Aungell slea[19] his people, and our Lorde\nanon herde his prayer, & therefore woulde he make the Temple in that\nplace, but our Lorde Jesu Christ forbadde hym by an Aungell, for he\nhad done treason when he did slea Euryas, a good knight, for to haue\nhis wyfe. And therefore all that he had ordeined for to make the\nTemple he betoke[20] it to Salomon hys sonne, and he made it, and he\nprayed our Lorde, that all those that prayed in that place devoutly,\nand wyth good hearte, that he woulde heare theyr prayer and graunt\nthat they asked ryght wysely, and our Lorde graunted it, and therefore\nSalomons son called it the Temple of counseyll and helpe of God.\nWythout the dores of that Temple is an auter, where Jewes were wont to\noffer doves[21] and turtylles, and in that Temple was Zachary slayne,\nand on that pynacle the Jewes sette Sainct James that was the fyrst\nByshoppe of Hierusalem. And a lyttle from this temple on the right\nsyde, is a church covered with lead, that is called the scole[22] of\nSalomon. And toward the south is the temple of Salomon that is full\nfayre, and a greate place, and in this place dwell knightes y^t are\ncalled Templars and that was the founder thereof and of theyr order\nand in that Templum Domini dwell Chanons. From this Temple towarde\nthe East xxvi[23] paces in a corner of the citie, is the bathe of our\nLorde, and (_in_) thys bath was wont to go[24] to Paradise & beside\nis our Ladies bed and nere there is the tombe of Saynt Symeon. And\nwithout the Cloyster of the Temple towarde the North is a ryght\nfayre Churche of Sainct Anne our Ladies mother, & there was our ladye\nconceyved, and before that churche is a great tree that began to grow\nthat same nighte. And as men go downe from y^t Church xxii greces\nlieth Joachim our ladyes father, in a tombe of stone and there nere\nwas layde sometyme sainct Anne, but saint Eleyne did translate hir to\nConstantinople. In this churche is a well in maner of a cesterne that\nis called _Probatica piscina_ that hath five entrings, and in that\ncesterne was wont an Aungell to discende and sterre the water, and\nwhat man that bathed him firste therein after the morning,[25] was\nmade hole that was sicke, what sycknesse so euer he had, and there was\nthe man of the palsye made hole, that was sicke xxxviii yeare and\nour Lorde sayde to him in this maner of wyse _Tolle grabatum tuum et\nambula_. That is to say, take thy bed and go. And there besyde, was\nthe house of Pylate and a little thence was the house of Kinge Herode\nthat dyd slea the Innocentes.\n\n\n    [Footnote 1: Since then.]\n\n    [Footnote 2: For even if he were not baptised.]\n\n    [Footnote 3: \u00c6lia.]\n\n    [Footnote 4: Know.]\n\n    [Footnote 5: Put off.]\n\n    [Footnote 6: Armour.]\n\n    [Footnote 7: Unbelieving.]\n\n    [Footnote 8: Other editions say, respectively, 64, 120, and\n    14.]\n\n    [Footnote 9: As Footnote 8.]\n\n    [Footnote 10: As Footnote 8.]\n\n    [Footnote 11: According to their dignity, &c.]\n\n    [Footnote 12: Finely ornamented.]\n\n    [Footnote 13: Bethel.]\n\n    [Footnote 14: Divided.]\n\n    [Footnote 15: Other editions say 2.]\n\n    [Footnote 16: Knew.]\n\n    [Footnote 17: Rift or cleft.]\n\n    [Footnote 18: Psalter.]\n\n    [Footnote 19: Slay.]\n\n    [Footnote 20: Bequeathed.]\n\n    [Footnote 21: Pigeons and turtle doves.]\n\n    [Footnote 22: School.]\n\n    [Footnote 23: Other editions say 120.]\n\n    [Footnote 24: Others say, \"wont to come water _from_\n    Paradise.\"]\n\n    [Footnote 25: _Pynson_ has it \"moving.\"]\n\n\n[Decoration]\n\n\n\n\nCAP. XXIIII.\n\n  _Of Herod the King._\n\n\nTHIS King Herod was a full wycked man and a fell,[1] for he did firste\nand formost slea his wife which he loved full well, and for the greate\nlove of hir, he went out of his witte,[2] and so was he a long time,\nand afterwarde he came againe to himselfe. And sythen he did slea his\nown children that he had gotten of that same wyfe, and after he made\nslea[3] the other, his second wife & a son that he had gotten of that\nsame wyfe, and after he did slea his owne mother, & he wold also haue\nslaine his owne brother, but his brother died sodeinly, and thus he\ndid all the yll that he might. And then he fell syke and when he sawe\nthat he should dye, he sent for his sister, and all the great lordes\nof that countrie, and when they were there, he did put all the Lordes\ninto a toure and sayde to his syster, he wist well that the men of\nthe countrey should make no sorowe for him when he was deade, and\ntherefore he made hir for to sweare unto him that she should[4] do\nsmite of the heads of his lordes every one, after his death and then\nshoulde men of the countrey make sorowe for his death or else they\nwoulde not sorowe and then he made his testament. But his sister\nfulfylled it not as of that thing that pertayned unto the lordes, for,\nas sone as he was deade, she delyvered the lordes out of the toure,\nand sent every one home to theyr houses, and tolde them what hir\nbrother would that she do unto them. And ye shall understande that in\nthat tyme was three Herodes of great name. This of whome I speake,\nmen called him Herode Ascolonite, and he that did smite of Saint John\nBaptist heade, was called Herode Antipa and the thirde was called\nHerode Agrypa that did sleay Saint James and put Saint Peter in\nprison.\n\n\n    [Footnote 1: Crafty.]\n\n    [Footnote 2: In _Pynson's_ version it is \"and for the greate\n    love that he had to hir, whan she was dede, he behelde her,\n    and want out of his wyt.\"]\n\n    [Footnote 3: Killed.]\n\n    [Footnote 4: Cause to be smitten off.]\n\n\n[Decoration]\n\n\n\n\nCAP. XXV.\n\n  _Of Saynte Salvators church._\n\n\n[Illustration]\n\nA LYTTEL within the citie is saynct Salvatours church & therein is\nSaint Jhon Crysostoms arme, and the most part of Sainct Stephens head.\n\n[Illustration]\n\nAnd on the other syde towarde the south as men go to mount Syon is a\nfayre church of sainct James where his head was smitten of, and there\nis mounte Syon and there is a fayre church of God and of our Lady\nwhere she was dwelling and dyed, and there was sometime an Abbey of\nChanons regulers and from that place she was borne of the Apostles\nunto the Vale of Josaphat. And there is the stone that y^e aungel bare\nto our ladye from mount Synay & it is of that colour that the roche of\nSainct Katheryne is of, and there besyde is the gate where our Ladye\nwhen she was with Childe went through to Bethlem. Also at the entrynge\nof Mount Syon is a chappell and in that Chapell is that stone greate\nand large, with which the Sepulcre was covered when Christe was layde\ntherein, the which stone as it is wrytten y^e three Maryes saw turned\nupward when they came to the sepulcre, and they found an Aungell that\nsayd to them, that Christ was rysen from death to lyfe. And there is a\nlitle piller to the which our Lord was bounde and scourged, and there\nwas Anas house that was bishop of the Jewes in that time, and in that\nsame place forsoke Saint Peter our Lord thrise before the Cocke crewe.\nAnd there is a part of the table on the which God made his maunde with\nhis disciples & yet is there the vessell with water out of the which\nhis disciples feete were washed, and thereby is Sainct Stephens grave\nand there is the Aulter where our Lady heard the Aungels sing\nmasse and there appeared Christ fyrst to his disciples after his\nresurrection, and when the gates were sperde,[1] and sayde _Pax\nvobiscum_. That is to saye, Peace be to you. And on that Mount apeared\nChrist to Sainct Thomas, and badde him assaye hys Wounde, and that was\nthe viii daye after his resurrection and then he beleved perfectly &\nsayde _Dominus meus & deus meus_. That is to say in English, My Lorde\n& my God. In that same Chappell behind the highe aulter were all\nthe Apostles on Witsonday, when the holy ghoste descended on them in\nlikenesse of fyre, and there made God Paske[2] with his disciples, and\nthere slepte Saynt Jhon the Evangelyst on our Lordes breast and saw\nsleping many privy things of heaven. And mount Syon is within the\nCitie, and it is a lyttle hygher than the other syde of the Citie, and\nthat Citie is stronger on that one syde than on the other, for at the\nfote of mount Syon is a fayre Castell & strong which the Soudan\ndid cause to be made there. On mount Syon was King David buried and\nSalomon and many other Kings of Hierusalem, and here is the place\nwhere saint Peter wepte full tenderly when he had forsaken our Lorde,\nand a stones cast from that is another place where our Lord was\njudged, for that time was there Caiphas house & betwene that Temple\n(_of_) Salomon and Mount Sion is the place where Christ raysed\nthe mayden from death to lyfe. Under mount Syon toward the vale of\nJosaphat is a well that men call Natatorium[3] Sylo, there was our\nLord washed after he was baptized. And thereby is the tree on which\nJudas hanged himselfe for dispaire when he had soulde Christ. And\nthereby is the synagoge where the Bishops of Jewes and the Pharyses\ncame to hold theyr counsel and there Judas cast the xxx pence before\nthem & said _Peccavi tradens sanguinem justum_, That is to saye, I\nhaue sinned in betraying the innocent bloude.\n\n[Illustration]\n\n\n    [Footnote 1: Shut.]\n\n    [Footnote 2: Kept the Passover.]\n\n    [Footnote 3: The Pool of Siloah.]\n\n\n\n\nCAP. XXVI.\n\n  _Of the feelde of Acheldemack[1] which was bought with the\n    xxx pence._\n\n\nON the other syde of mount Syon towarde the South a stons Cast, is the\nfeeld that was bought with those xxx pence for which Christe was sold,\nthat men call Acheldemack, that is to say the feeld of bloude, in\nthat feelde is many tombes of Chrysten men for there bee many pylgrims\ngraven.[2] And also in Hierusalem toward the weast, is a fayre churche\nwhere the tree grew of which the crosse was made and thereby is a\nfayre churche where our lady mette with Elizabeth when they were\nboth with Chylde & sainct Jhon styrred in his mothers wombe and made\nworship to our Lord his maker, and under the aulter of the church is\na place where Sainct Jhon was borne and thereby is the castell of\nEmax.[3]\n\n\n    [Footnote 1 Aceldama.]\n\n    [Footnote 2 Buried.]\n\n    [Footnote 3: Emmaus.]\n\n\n\n\nCAP. XXVII.\n\n  _Of mount Joye._\n\n\nTWO myle from Hierusalem is the mounte Joye that is a fayre place and\na liking, & there lieth Samuell the prophete in a fayre tombe, and it\nis called mount Joye for there many pylgrims se first Hierusalem. And\nin the middle of the Vale of Josaphat is a lyttle ryver that is called\nTorrens[1] Cedron, and over thwart this laye a tree, of the which\nthe crosse was made, that men passed over on. Also in y^e vale is a\nchurche of our lady, and there is the sepulchre of our lady, and our\nlady was of age when she dyed, lxxii yeare. And there nere is the\nplace where our Lorde forgaue Sainct Peter all his sinnes and mysdedes\nthat he had done. And beside that is a chappell where Judas kissed our\nLorde, that men call Getsemay,[2] and he was taken of the Jewes, and\nthere lefte Christ his disciples before his passion, when he went to\npraye, and seyd, _Pater si fieri potest, transeat a me calix iste_,\nthat is to say in English, Father if it may be done, let this chalice\ngo from me. Also thereby is a chapell where our Lord swet both bloud\n& water and there is the tombe of King Josaphat, of whom the Vale had\nthe name, and on the syde of that Vale is the mount Olivet, and it is\ncalled so for there groweth many Olive trees, and it is higher than\nHierusalem & therefore from that hill men may see into the streetes\nof Hierusalem. And betwene that hill and the citie is nothing but the\nvale of Josaphat and that is not full large, and uppon that hyl stode\nour Lorde when he went into heaven, and yet semeth there the steppe[3]\nof his left foote in the stone. And there is an Abbey of black chanons\nthat was great sometime, but now there is but a church. And but a\nlittle thence xviii paces is a chapell, and there is the stone on the\nwhich our Lord God sate and when he preched, and sayde thus, _Beati\npauperes spiritu, quoniam ipsorum est regnum celorum_. That is to saye\nin English, Blessed be they that are poore in spirite, for theyrs is\nthe Kingdome of heaven, and ther he taught his disciples theyr _Pater\nnoster_. There also is a churche of that blessed woman Mary Egypcian,\nand there is she buryed. And uppon the other side towarde the East\nthree bow shotes from thence, standeth Bethephage, where our Lorde\nJesu Christ sente Sainct Peter and saynte James, for to fetch an asse\non Palme Sonday.\n\n\n    [Footnote 1: The Brook Kedron.]\n\n    [Footnote 2: Gethsemane.]\n\n    [Footnote 3: Footprint.]\n\n\n[Decoration]\n\n\n\n\nCAP. XXVIII.\n\n  _Of the Castell Bethania._\n\n\nTHERE toward the East is a castel, that men call Bethania and there\ndwelled Symon the lepruse, that harborowed[1] our lord, and them that\nwere Baptysed of his disciples, and he was called Julyan and was made\nBishop and that is he that men call on for good harborow.[2] In that\nsame place our lord forgave Mary Magdeleyne hir sinnes, and there she\nwashed his fete with teares & wiped them with hir here & there was\nLazarus raised that was foure dayes deade.\n\n\n    [Footnote 1: Lodged.]\n\n    [Footnote 2: Protection.]\n\n\n\n\nCAP. XXIX.\n\n  _Of Jerico and other things._\n\n\nIN the returning to mount Olivet, is the place where oure Lorde wept\nuppon Hierusalem and thereby[1] our Lady apeared to Sainct Thomas\nafter hir assumption and gave him hir gyrdell and thereby is the stone\non the which our Lorde sat often upon and preched and thereon he shall\nsyt at the day of Judgement, as himselfe sayd. And there is mount\nGalile where the appostels were gathered when Mary Magdelein tolde\nthem of Christe's rising. Betwene mount Olivet & mount Galile is a\nchurch, where the Aungell sayde to our Lady when she should die. And\nfrom Bethany to Jerico is fiue myle. Jerico was sometime a little\ncitie but it was wasted, and now it is but a lyttle towne, that towne\ntoke Josue through miracle of God, & bydding of the aungell, and\ndestroyed it, & cursed all those that builded it againe. Of that citie\nwas Raab that common woman, that received messengers of Israel & kept\nthem from many perils of deth, & therefore she had a good rewarde,\nas holy writ sayth \"_Quando accepit prophetum in nomine meo mercedem\nprophet\u00e6 accipiet_.\" That is to say, He that taketh a prophet in my\nname, he shall take mede of a prophet.[2]\n\n\n    [Footnote 1: Close by.]\n\n    [Footnote 2: Matt. x. 41, \"He that receiveth a prophet in the\n    name of a prophet, shall receive a prophet's reward.\"]\n\n\n\n\nCAP. XXX.\n\n  _Of the holy place betwene Bethany and flom Jordane and\n    other things._\n\n\nALSO from Bethany men go from Jordan thorow the Wildernesse and it is\nnere a daies journey betwene. Toward the East is a great hill where\nour Lord fasted XL dayes & upon this hill was Christ brought of the\nfende[1] of Hell, & sayd to him thus, _Dic ut lapides isti panis\nfiant_. That is to say, Commaund that these stones be made bread.\nAnd there is an Hermitage wher dwelled a maner of Christen men called\nGeorgins[2] for sainct George converted them, and upon that hill\ndwelled Abraham a great whyle. Also as men go to Jerico, in the way\nsate many sicke men crying, _Jesu fili David, misere nobis_. That is\nto say, Jesu the sonne of David have mercie upon us. And two myle from\nJerico is flom[3] Jordan & ye shall wete the dead sea departeth the\nlande of Jude and of Araby and the water of the sea is right bitter\nand this water casteth out a thinge that men call _aspatum_[4] as\ngreat pieces as a horse. And Hierusalem is cc furlonges from this\nsea, and it is called the dead sea, for it runneth not, nor no man, ne\nbeast, that hath life, that is therein, may lyve, and that hath bene\nproved many times, for they have cast therein men that were judged to\ndeath, nor no man may drinke of that water & if men cast yron therein\nit commeth up againe, and if a man cast a fether therein it goeth to\nthe grounde, and that is against kinde.[5]\n\n[Illustration]\n\nAnd there about grow trees that beare fruite of faire color and seme\nrype, but when a man breaketh them or cut them, he findeth naught in\nthem but coales or asshes, in tokening that throughe the vengaunce of\nGod these cities were brent with the fyre of hell. And some men call\nthat lake the lake of Alphytedde,[6] and some call it the flome of\nthe divell, and some call it the stinking flome, for the water thereof\nstynketh. There sanke these five cities through the wrath of God, that\nis to saye, Sodome, Gomor,[7] Aldema,[8] Solome,[9] and Segor, for the\nsinne that raigned in them, but Segor through the prayer of Loth,\nwas saved a great while, for it sat on an hyll, and yet apeareth much\nthereof above the water, and men may see the walles in cleare weather.\nAnd in this citie of Segor, Loth dwelled a great while . . . . . . . .\n. . . . . . . and at the ryght side of this see dwelled Lothes wife in\na stone of salt for that she looked againe when the citie sanke downe.\n\n\n    [Footnote 1: Fiend.]\n\n    [Footnote 2: Georgians.]\n\n    [Footnote 3: River. _Lat._, Flumen.]\n\n    [Footnote 4: Asphaltum.]\n\n    [Footnote 5: Nature.]\n\n    [Footnote 6: Assa f[oe]tida.]\n\n    [Footnote 7: Gomorrah.]\n\n    [Footnote 8: Aldama.]\n\n    [Footnote 9: Seboym.]\n\n\n\n\nCAP. XXXI.\n\n  _Of Abraham and his generation._\n\n\nAND ye shall understande that Lothe was Arons sone, Abraham's brother,\nand Sara Abraham's wyfe was Loths syster, and Sara was xc yere olde\nwhen she gate Ysaac and Abraham had another son named Ismael that he\nhad gotten on his mayden Ager. And when Ysaac was viii days olde he\nwas circumcised and his other son Ismaell was cyrcumcised the same\nday and was xiiii yeare of age, therefore the Jewes that be of the\ngeneration of Isaac do circumcyse them at the viii day of theyr age\nand the Sarasyns that be of Ismaels kinde doe cyrcumsise them at theyr\nxiii yeare of age. And into that dead sea aforesayde runneth flome\nJordan and maketh there an ende and this is within a myle of saint\nJhons church & a lyttle beneth that same church Westward, were the\nChristen men are wont to bath them & a myle thence is the river Loth,\nthrough which Jacob went when he came from Mesopotamye.\n\n\n\n\nCAP. XXXII.\n\n  _Of the river Jordan._\n\n\nTHIS flom Jordan is no great ryver nor depe, but there is much good\nfishe therein, and it commeth from mount Lybany from two welles, that\nmen call Jor and Dane and of them it taketh the name. And upon the one\nsyde of that river is mount Gelboe,[1] and there is a fayre playne.\nAnd on that other syde men goe by mount Lybany, to the desert\nof Pharon.[2] These hylles departe the kingdome of Surry and the\ncountreys of Phenys.[3] On that hyll grow Cedres that beare longe\napples which are as muche as a mannes heade. Thys flom Jordan\ndeparteth Galily and the lande of Idumea and the lande of Botron[4] &\nit runneth into a playne that men call Meldam[5] in Sarasyns language,\nand in Englyshe, fayre, because ofte tymes bee there kepte great\nfayres, and in the playne is the tombe of Job. In this flom Jordane\nour Lord was baptised, and there was the voice of the Father hearde\nsaying, _Hic est filius meus dilectus, in quo mihi bene complacui,\nipsum audite_. That is to saye in English, Here is my sonne that\nI love, in whome I am well pleased, heare him. And the holy ghost\ndescended on him in lykenesse of a doue & so was there in thys\nbaptysing all the Trinitie. And through the flome Jordan passed the\nchildren of Israell all dry, and they sette stones in the myddest of\nthe water, in token of great myracle. And also in that flome Naaman of\nSurry bathed him, that was mesel, and he was made hole, and a lyttle\nfrom thence is the citie of Hay, the which Josue assayled and toke.\nAnd about flom Jordan are many churches where Christen men dwel,\nalso by flom Jordan, is the vale of Mambre that is a fayre vale & a\nplenteous.\n\n[Illustration]\n\n\n    [Footnote 1: Gilboa.]\n\n    [Footnote 2: Pharan.]\n\n    [Footnote 3: Ph[oe]nicia.]\n\n    [Footnote 4: Betron.]\n\n    [Footnote 5: In all probability the same as the Arabic word\n    _Multamin_, which means a congregation of visitors.]\n\n\n\n\nCAP. XXXIII.\n\n  _Of many other mervailes._\n\n\nAND ye shall understande, that for to go from the dead sea afterward\nout of the marche of the land of promissions, is a stronge Castell\nthat men call Carran[1] in Sermoys, that is to saye, the kinges hyll\nin English. This castell did a King of Fraunce make, that men call\nBaudewin, that had conquered all that lande, and put it into Christen\nmens handes to kepe, and under that castell is a fayre towne that men\ncall Sabaoth, and there about dwell many Christen men under tribute.\nAnd then go men to Nazareth, of the which our Lord had his name. And\nfrom Nazareth unto Hierusalem is three dayes journey. Also men go\nthrough the province of Galyle, through Romacha,[2] through Sophyn,[3]\nand through the hygh hill of Effrayne,[4] where Anna that was Samuells\nmother the prophet dwelled, & there was the prophete borne and after\nhis deathe was buried at mount Joye as I have sayde. And after come\nmen to Sybula,[5] where the Arke of God was kepte under Helye[6] the\nProphete. And there made the people of Israell[7] theyr sacrafyce unto\nour Lorde. Also there spake our Lorde fyrst unto Samuell and there\nmynistered God the sacrament. Also nere there at the lefte side is\nGabaon[8] and Rama[9] & Benjamin of the which holy writ speaketh.\nAfter that come men to Sychem, that some men call Sycar and this is in\nthe province of Samaritanes, and sometime there was a Church, but it\nis all wasted, and it a faire vale and plenteous, and there is a good\ncitie that men call Neople,[10] and from thence it is a dayes journey\nunto Hierusalem. And there is the well where oure Lorde spake to the\nwoman of Samaritane, and Sechen is ten myle from Hierusalem and it is\ncalled Neople, that is to saye, the new towne. And there is the Temple\nof Joseph, Jacobs sonne, that governed Egipte, and from thence were\nhis bones brought and layde in the temple, and thyther came Jewes\noften in pilgrimage with great devotion, and in that citie was Jacob's\ndaughter Diana ravished, for whom hir brethren slewe many men, and\nthereby is the citie of Garysim[11] where the Samaritanes make their\nsacrifyce.\n\n[Illustration]\n\nOn this hill wold Abraham haue sacryfised his sonne Isaac and there\nnere is the vale Dotaym,[12] and there is the cesterne that Josephe\nwas cast in of his bretherne before that they solde him, and it is two\nmyle to Sichar, and fro thence men come to Samary,[13] that men call\nSabaste, and that is the chiefe citie of that countrey, and in that\ncitie was the seat of the twelve Kynges of Israell, but it is not so\ngreat as it was. And there was saint John Baptist buried betwene two\nprophetes Helyas[14] and Abdon,[15] but he was beheaded in the castell\nof Makaryn besyde the dead sea and he was translated[16] of his\ndisciples and buried at Samary, but there dyd Julius apostata take\nhys bones and brente[17] them, for he was that tyme Emperour, but that\nfinger with whiche hee shewed our Lord saying, _Ecce Agnus dei_, That\nis to say, Beholde the lamb of God, and that finger might not bee\nbrent, and sainct Tecla[18] the Virgin did bring this finger under the\nAlphen,[19] that be mountaynes, where they do it great worshippe. And\nthere was sainct Jhon Baptist head closed in a wall, but the Emperour\nTheodosius did take it out, and found it lapped in a clothe all\nbloudie, and bare it to Constantinople, and there is yet the one halfe\nof the head, and the other is at Rome in Saint Sylvesters church, &\nthe vessell wherein his head was layde when it was smitten of is at\nGeene,[20] and they do it great worship. Some saye that Sainct Jhons\nhedde is at Amiens in Pycardy, and some say it is saincte Johns head\nthe byshop. I wot not but to God it is knowne.\n\n\n    [Footnote 1: In some other editions called Carak.]\n\n    [Footnote 2: Ramoth.]\n\n    [Footnote 3: Sodom.]\n\n    [Footnote 4: Ephraim.]\n\n    [Footnote 5: Shiloh.]\n\n    [Footnote 6: Eli.]\n\n    [Footnote 7: Hebron.]\n\n    [Footnote 8: Gibeon.]\n\n    [Footnote 9: Ramah.]\n\n    [Footnote 10: Neapolis.]\n\n    [Footnote 11: Gerizim.]\n\n    [Footnote 12: Dothan.]\n\n    [Footnote 13: Samaria.]\n\n    [Footnote 14: Elisha.]\n\n    [Footnote 15: Abdias.]\n\n    [Footnote 16: Carried away.]\n\n    [Footnote 17: Burnt.]\n\n    [Footnote 18: Was an English woman, and was invited by St.\n    Boniface into Germany, where she was made Abbess of Kissengen,\n    near Wurtzburg in Bavaria.]\n\n    [Footnote 19: Alps.]\n\n    [Footnote 20: Genoa.]\n\n\n\n\nCAP. XXXIIII.\n\n  _Of the Samaritanes._\n\n\n[Illustration]\n\nFROM Sebasten to Hierusalem is xii myle and betwene the hylles of this\ncountrey is a well, that men call _fons Jacob_, That is to say\nJacobs well, that chaungeth foure times in the yeare his coloure, for\nsometyme it is redde, sometymes cleare, sometime grene and sometyme\nthycke, and men that dwell there are called Samarytanes, & they were\nconverted through the Apostles and theyr law varieth from Christen law\nand Sarasins lawe and also from Jewes & Paynims. They beleve well in\none God that all shall deme,[1] and beleve the Byble after the lettre,\nand they lappe theyr heads in redde linnen cloth, for difference of\nother, for Sarasins wrap theyr heads in white cloth & christen men\nthat dwell there in blew cloth, and Jewes in yelow, and in this\ncountry dwell many Jewes paying tribute as Christen men doth.\n\n\n    [Footnote 1: Regard, consider, or suppose.]\n\n\n\n\nCAP. XXXV.\n\n  _Of Galyle._\n\n\nFROM this countrey that I have spoken of, men go to the playne of\nGalyle and leave the hyll on the one side and Galyle is of the\nprovince of the lande of promyssion and in that province is the lande\nof Naym and Capharnaym and Corasaym and at Bethsayda was Saint Peter &\nSaint Andrew borne. At Carasaym shall Antechrist be borne, and as some\nmen say he shall be borne in Babilon therefore sayd the Prophet, _De\nbabilonia Coluber exiet, qui totum mundum devorabit_, That is to say,\nOf Babilon shall come a serpent that shall devoure all the worlde. And\nthis Antechrist shall be nourished in Bethsayde and shall raign in\nCorasaym, therefore sayth holy writ, _Ve tibi Corasaim Ve tibi\nBethsayda_, that is to say, Wo be to the Corasaim, Wo be to the\nBethsayda. And the cave of Galyle is foure myle from Nazareth. Of that\ncitie was the woman of Cananee, of whome the Gospell speaketh, and\nthere our Lorde did the fyrst myracle at the wedding at the\nArchedeclyne[1] when he turned water into wine. And from thence men go\nunto Nazareth that was sometime a great Citie, but now there is but a\nlyttle towne and it is not walled, and there was our Lady borne, the\nname toke our Lorde of this Citie, but our Ladie was gotten at\nHierusalem. At Nazareth Joseph toke our lady to wyfe whan she was\nfourtene yeare of age, and there the aungell saluted hir sayinge, _Ave\ngratia plena Dominus tecum_, That is to saye, Hayll full of grace the\nLord be with thee. And there was sometime a great Church, and now is\nthere but a lyttle closet to receive the offryngs of the Pylgrymes,\nand there is the well of Gabryell where our Lorde was wont to bathe\nhim in wan he was lyttle. At Nazareth was our Lord nouryshed, and\nNazareth is to say floure of gardeyn & it may be well called so, for\nthere was nourished the floure of lyfe, that was our lorde Jesu\nChrist. At halfe a myle from Nazareth is the bloude[2] of our Lorde,\nfor the Jewes ledde him upon an hyghe roche to cast him downe & slea\nhim, but Jesu Christ passed them and lepte on a roche where his steps\nbe yet sene, & therefore some when they dreade them of theves or else\nof enemies, say thus, _Jesus autem transiens per medium illorum ibat_.\nAnd they say also these verses of the Psalter three tymes, _Irruat\nsuper eos formido & pavor in magnitudine brachii tui Domine Fiant\nimmobiles quasi lapis, donec per transeat populus tuus domine, &\npopulus iste quem redemisti_. And so when all this is sayd, a man may\ngo without any lettyng.[3] Also ye shall understande and know that our\nblessed Lady bare hir chylde whan she was xv yeare of age, and she\nlived with hym xxxii[4] yeare and three monethes, and after his\npassion she lived xxii[4] yeare.\n\n    [Footnote 1: _Pynson_ says Archetryclyne, [Greek:\n    Architriklinos], the president of a banquet.]\n\n\n    [Footnote 2: Should be _leap_.]\n\n    [Footnote 3: Hindrance.]\n\n    [Footnote 4: Other editions say 33 and 24, which would make\n    the Virgin's age 72 when she died (see _ante_, p. 70).]\n\n\n\n\nCAP. XXXVI.\n\n  _The way of Nazareth to the mount or hyll of Tabor._\n\n\nAND from Nazareth to the mounte Tabor is thre[1] myle, and there our\nLord transfygured hym before sainct Peter, sainct Jhon & sainct James.\nAnd there they saw ghostly[2] our Lorde and Moyses and Helye the\nprophetes. And therefore Sainct Peter sayde, _Bonum est nos hic esse,\nfaciamus tria tabernacula_, That is to say, It is good to us to be\nhere, make we three tabernacles. And our lord Jesu Chryste bad them\nthat they should say it to no man, unto the time that he was rysen\nfrom death to lyfe. And uppon the same hyll shall foure aungels\nsowne[3] theyr trompets, and rayse all men that are dead to lyfe,\nand then shall they come in bodie and Soule to the Judgement, but the\nJudgement shall be in the Vale of Josaphat on Easterday, at the same\ntyme as our Lorde rose from death to lyfe. And also a myle from mounte\nTabor is mount Hermon, and ther was the citie of Namy,[4] before the\ngates of the Citie our Lord raysed the wydowes sone, that had no more\nChyldren.\n\n\n    [Footnote 1: Others say 4.]\n\n    [Footnote 2: In a spiritual shape.]\n\n    [Footnote 3: Sound.]\n\n    [Footnote 4: Nain.]\n\n\n\n\nCAP. XXXVII.\n\n  _Of the sea of Galyle._\n\n\nAND from thence men go to a citie that men call Tyberyen,[1] that\nsitteth[2] on the sea of Galyle, it is no sea ne arme of the sea,\nfor it is but a staumble[3] of fresh water, and it is no more than an\nhundred furlongs long and XL brode, and therein is many good fyshes.\nAnd by that same sea, standeth many good cities, and therefore thys\nsea chaungeth often his name after the cities that stande thereupon,\nbut it is all one water or sea and upon this sea, our Lorde went dry\nfote and there sayde he to Peter when he came on the water, & was\nnere drowned, _Modice fidei quare dubitasti?_ That is to saye, Thou of\nlyttle fayth, why hadst thou doubte.\n\n\n    [Footnote 1: Tiberias.]\n\n    [Footnote 2: On the borders of.]\n\n    [Footnote 3: A pool or lake.]\n\n\n\n\nCAP. XXXVIII.\n\n  _Of the table whereon Christ eat after his resurrection._\n\n\nIN this citie of Tiberyen is the table that Christ eat on with his\ndisciples after his resurrection & they knew him in breaking of bread\n(as holy writ saith) _Et cognoverunt eum in fractione Panis_. That\nis to say, they knew him in breaking of bread. And aboute the hyll of\nTiberien is the citie where our Lord fed v thousand people with five\nBarly loves and two fishes, and in that same citie did men cast\nin anger a fierbrand or burning stick after our Lord, but the same\nburning sticke did fall on the earth, and incontinent grew out of the\nsame sticke a tree, and is waxen a bigge tree, and groweth yet, and\nthe scales of the tree be all blacke. And ye shall understand that\nflom Jordan beginneth under the hill of Libany, & there beginneth the\nlande of promission, and it lasteth under Barsabe[1] of length, & from\nthe North part to the South, it holdeth ix score myle and of breadth\nfrom Jerico to Jaffe it is XL mile, and ye shall understande that the\nlande of promission beginneth at the Kingdome of Surry and lasteth\nunto the wildernesse of Araby.\n\n[Illustration]\n\n\n    [Footnote 1: Beersheba.]\n\n\n\n\nCAP. XXXIX.\n\n  _Of straunge maners and divers._\n\n\n[Illustration]\n\nAND in this countrey & in many other landes over the sea, it is a\nmaner when they have warre and cities or castels beseged so strongly\nthat they may send no messages to any lordes for socour then they\nwrite their letters & binde them about the neckes of doves and let\nthem flie their wayes, bicause the dove is of that nature that he will\nreturne againe to the place where he is brought up, and thus they do\ncommonly in that countrey. And ye shal wete that among the Sarasins in\nmany places dwel christen men under tribute and they are of divers\nmaners, and divers maners of monkes, and they are all christened and\nhave divers lawes, but they all beleve well in our Lord God, the\nfather, the sonne, & in the Holy ghost, but yet they fayle in the\narticles of our faith, and they are called Jacobyns. For sainct James\nconverted theym to the fayth, and sainct John baptised them, and they\nsay that men shall onely shryve[1] them unto God, & not unto man for\nthey saye that God bad not man shryve him unto another man. And\ntherefore saith David in the Psalter in this maner of wise,\n_Confitebor tibi, domine in toto Corde meo, &c._ That is to saye, Lord\nI shall shrive me unto thee in all my hart. And in another place he\nsaith thus, _Delictum meum tibi cognitum feci_. That is to saye, My\ntrespasse I have made knowne unto thee. And in another place, _Deus\nmeus es tu & confitebor tibi_. That is to saye, Thou art my god and I\nshall be shriven to thee. And in another place _Quoniam cogitatio\nhominis confitebitur tibi_, &c. That is to say, The thought of man\nshal be shriven to thee, and they knowe well the Bible and Psalter but\nthey say it not in latin, but in their owne language, and they saye\nthat David and other prophetes have sayde it. But Sainct Austyn and\nSaynct Gregory say, _Qui scelera sua cogitat, & conversus fecerit,\nveniam sibi credat_, That is to say, Who so knowith his syn and\nturneth, he may beleve to have forgivenesse. And Sainct Gregory sayth\nthus, _Dominus potius mentem, quam verbum considerat_, That is to\nsaye, Our Lord taketh more kepe[2] to thought, than to worde, and\nSainct Hilarius sayth, _Longorum temporum crimina, ictu oculi pereunt,\nsi cordis nata fuerit compunctio_, That is to say, Synnes that are\ndone of olde tyme perysh in twinkling of an eye, if despising of them\nbe born in a mans heart. And therefore say they, men shal shrive them\nonely to God, by these authorities, & this (_it_) was the Apostles, &\npopes that came sithen haue ordeyned, that men shall shrive them to\npriestes & men as they are, & the cause is this, for they saye that a\nman that hath a sicknesse, men may giue him no good medecines but they\nknow y^t kinde of the sicknesse, also they say a man may give no\ncovenable[3] penaunce but if he know y^e sin. For there is a maner of\nsynne that is grevouser to one man than it is to another, and\ntherefore it is nedefull that a man should know and understande the\nkinde of sinne. And there be also other men that men call Surryens and\nthey hold halfe our faith, and halfe the faith of the Grekes and they\nhave longe berdes as the Grekes have.\n\n[Illustration]\n\n[Illustration]\n\nAnd there ben[4] other that men call Georgiens, whome sainct George\nconverted, and they doe more worship to halowes[5] of heaven than\nother doe, and they haue their crownes shaven, the clerkes haue rounde\ncrowns, and the lewde[6] have crownes square, & they holde the Grekes\nlawe. And there be other that men call christen men of gyrding,[7]\nfor as much as they were gyrdels underneth, some other men call\nNestoryens, some Aryens, some Nubyens, some Gregours, and some Indiens\nthat are of Prester Johns lande, and euery one of those haue some\nartycles of our belefe. But eche of them varye from other, and of\ntheir varyaunce it were to muche to declare.[8]\n\n[Illustration]\n\n\n    [Footnote 1: Confess.]\n\n    [Footnote 2: Heed.]\n\n    [Footnote 3: Convenient.]\n\n    [Footnote 4: Be.]\n\n    [Footnote 5: Saints.]\n\n    [Footnote 6: Common people.]\n\n    [Footnote 7: This arose from a curious ordinance in A.D. 856\n    of the Khalif Motawakkel, who ordered both Jews & Christians\n    to wear leather girdles; hence those Christians who lived in\n    Syria were called \"Christians of the girdle.\"]\n\n    [Footnote 8: Tell.]\n\n\n\n\nCAP. XL.\n\n  _For to turne on this syde of Galyle._\n\n\nNOW sythen I haue tolde you of many maners of men, that dwell in the\ncountreys before said, now will I tourne againe to my waye for to\ntourne uppon this side. Now he that will tourne from the lande of\nGalyle, that I spake of, to come on this syde, he shall go through\nDamas that is a fayre citie & full of good marchaundises, and it is\nthree Journeys from the sea and five journeis from Hierusalem, but\nthey cary marchaundises upon camels, mules, horses and dromedaries and\nother maner of beastes. This citie of Damas founded Helyzeus, that was\nAbrahams servaunte before Ysaac was borne, and he thought to haue bene\nAbrahams heyre and therefore he named that citie Damas. And in that\nplace slew Cayne his brother Abel, and besyde Damas is y^e mount of\nSyry, and in y^t Citie is many a Phisicion & y^t holy man. S. Paule was\na phisicion to saue mens bodys before y^t he was Converted, and after,\nhe was a phisicyon of soules. And from Damas men come by a place\ncalled our Lady of Sardmarch,[1] that is fiue myle from Damas & it is\non a roch & there is a fayre churche and there dwell Monkes & Nunnes,\ncrysten, in the church, behynde the high auter is a table of tree,[2]\non the whiche table the ymage of our lady was depainted that many\ntymes was turned into fleshe, but the ymage is now sene but a lyttle,\nbut evermore through grace of God, the table droppeth oyle, as it were\nan Olyfe, & there is a vessell of marble under the table to receive\nthe oyle, thereof they giue to Pylgrimes, for it maketh whole many\nsicknesses, and he that kepeth it clenely a year, after a yeare, it\nturneth to fleshe and bloud. Betwene the citie of Darke and the citie\nof Raphane is a ryver that men call Sabatory, for on the Saterday it\nrunneth fast, and all the weeke else it standeth styll and runneth not\nor little. And there is another ryver that in the night freseth fast\nand upon the day no frost is seene. And so men go by a citie that men\ncall Berugh,[3] and there men go into the sea that will go into Cipres\nand they aryve at a porte of Sur or of Thyrry[4] & then men go to\nCipres, or else men go or may goe from the porte of Thyry ryght, and\ncome not to Cypres and arryve at some haven of Grece & there come men\ninto those countreys by ways that I haue spoken of before.\n\n[Illustration]\n\n\n    [Footnote 1: Others say Sardenak.]\n\n    [Footnote 2: On wood panel.]\n\n    [Footnote 3: Others say Beruthe.]\n\n    [Footnote 4: Tyre.]\n\n\n\n\nCAP. XLI.\n\n  _How a man may go furdest and longest in those countreys as\n    heare are rehersed._\n\n\nNOWE have I tolde you of wayes by the whiche men goe furthest and\nlongeste, as by Babylon and mount Synay, and other places many,\nthrough the which landes men turne againe to the lande of promission.\nNow will I tell you the way of Hierusalem, for some men will not passe\nit, some for they have no company[1] and many other causes resonable\nand therefore I shall tell you shortely how a man may go with lyttle\ncoste and short tyme.\n\nA man that commeth from the lande of the Weast, he goeth through\nFraunce, Burgoyn,[2] Lumberdy & to Venys or to Geen[3] or some other\nhaven of those marches, and take there a ship and go to the yle\nGryffe,[4] and so arryveth he in Grece, or else at port Myrock,[5] or\nValon or Duras or some other haven of those marches, and to go lande\nfor to reste hym, and goeth againe to the sea and arryveth at Cypres\nand commeth not in the yle of Rodes and arriveth at Famagost that is\nthe Chiefe haven of Cypres or else at Lamaton, And then enter shyppe\nagaine, and passe besyde the haven of Tyre and come not to lande, and\nso passeth by all the havens of the coste, untill he come to Jaffe,\nthat is the next hauen to Hierusalem, for it is xxviii[6] myle\nbetwene. And from Jaffe men go to the Citie of Ramos[7] & that is but\nlittle thence, & it is a fayre citie & beside Ramos is a fayre churche\nof our lady, where our lord shewed hym unto hir in three shadowes,\nthat betokeneth the trinitie, and there nere is a church of Sainct\nGeorge where his head was smitten of, and then to the Castell\nof Emaux, and then to the mount Joye & from thence pilgrimes see\nHierusalem, and then to mount Modyn & then go to Hierusalem. At mount\nModyn lyeth the prophet Machabe,[8] and over Ramatha[9] is the towne\nof Donke, whereof Amos the prophet was.\n\n\n    [Footnote 1: _i.e._, it was unsafe to go alone.]\n\n    [Footnote 2: Burgundy.]\n\n    [Footnote 3: Genoa.]\n\n    [Footnote 4: In some editions Gryffh, Grif, or Gresse,\n    probably Crete.]\n\n    [Footnote 5: In other editions Moroche or Myroche.]\n\n    [Footnote 6: Others say 27.]\n\n    [Footnote 7: Rames, Ramla.]\n\n    [Footnote 8: Maccabeus.]\n\n    [Footnote 9: Ramah Gibeon.]\n\n\n\n\nCAP. XLII.\n\n  _Of othar wayes for to go by lande unto Hierusalem._\n\n\nFOR as muche, as many men may not suffer the savour of the sea, &\nbetter it is to go by lande even if it be more payne, and a man shall\ngo to one of the havens of Lumberdy as Venys or another, and he\nshall passe into Grece to port Myroche, or another and shall goe to\nConstantinople, and shall passe the water that is called the brache of\nSaynt George that is an arme of the sea. And from thence ye shall come\nto Pulveral, and then to the castel of Synople. And from thence shall\nye go unto Capadoce, that is a great countrey, wherein is many great\nhylles and he shall go thorow Turky, and to the citie of Nike, the\nwhich they wan from the Emperour of Constantinople, and it is a faire\ncitie and well walled, and there is a river that men call the Lay,\nand there go men by the Alpes of Mormaunt, & through the vales of\nMalebrynes and the vale of Ernax, and so to Antioche lesser, that\nsitteth on the river richly, and there is about many good hills &\nfayre and many fayre woddes and wild beastes. And he that will go\nanother way, he goeth by ye plaine of the Romain[1] Coste and the\nRomaine sea. On that coste is a fayre castell that men call Florage,\nand when a man is oute of the hilles, he passeth through the citie of\nMoryach and Artose, where there is a great bridge upon the river of\nFerne, that men call Fassor,[2] & it is a great river bering ships,\nand beside the citie of Damas, is the river that cometh from the mount\nof Libany, and that men call Alban,[3] at the passing of this river\nSainct Eustache lost his two sonnes when he had lost his wife. And it\ngoeth through the playne of Archades, & to the red sea, and then men\ngo to the citie of Fermyne, and so to the citie of Ferne, and then to\nAntioche & that is a fayre citie and well walled, for it is two myle\nlong, and there is a bridge over the river, that hath at eche pillar,\na good tower, and is the best citie of the Kingdome of Surrey. From\nAntioche, men go to the citie of Locuth[4] and so to Geble[5] and to\nTortouse,[6] & thereby is the lande of Lambre & a strong castell, that\nmen call Mambeke. And from Tortouse, men go to Trypelle[7] on the\nsea, and upon the sea men go to Dacres,[8] and there is two wayes to\nHierusalem, on the lefte way men go first unto Damas by flom Jordan,\nand on the right syde men go throughe the lande Flagme and so to the\ncitie of Cayphas,[9] in which citie Cayphas was lorde, & some call\nit the castell Pelleryus and from thence it is foure dayes journey\nto Hierusalem & they go throughe Cesarye Phylyp,[10] and Jaffe, and\nRamas, Eumaux, & so forth to Hierusalem.\n\n\n    [Footnote 1: Roumanian.]\n\n    [Footnote 2: ? Pharphar of the Scriptures.]\n\n    [Footnote 3: ? Abana.]\n\n    [Footnote 4: Latakijah.]\n\n    [Footnote 5: Jebili.]\n\n    [Footnote 6: Tortosa.]\n\n    [Footnote 7: Tripoli.]\n\n    [Footnote 8: Acre.]\n\n    [Footnote 9: Caiffa.]\n\n    [Footnote 10: Philippi.]\n\n\n\n\nCAP. XLIII.\n\n  _Yet another way by lande toward the lande of promission._\n\n\nNOW haue I tolde you some wayes by land and by water how men may go to\nHierusalem. And if it be so that there be many other wayes that men go\nby, after the countreys that they come from, neverthelesse they tourne\nall to one ende, yet is there a way all by land to Hierusalem, &\npasse no sea from Fraunce or Flaunders, but that way is full longe\nand perylous & of great travaile, & therefore few go that way, he that\ngoeth that way, he goeth through Almayn & Pruse and so to Tartary,\nthis Tartary is holden of the great Cane,[1] of whome I shall speake\nafterwarde, for thether lasteth[2] his lordeshippe, and all the lords\nof Tartary yelde to him tribute. Tartary is a full evill land, sandy\nand a lytle fruite bearing, for there groweth but little corne or\nfruyte, but bestes are there great plentie, and therefore eate they\nbut fleshe without breade, and they sup the broth, and they drynke\nmylke of all maner of bestes, they eat Cattes, and all maner of\nwyld bestes, rattes & myce, and they haue but lyttle wodde,[3] and\ntherefore they dyght[4] theyr meate with horse dounge & other bestes\ndoung, when it is dry. Princes and other lordes eate but ones in the\nday, and ryght lyttle, and they be ryght foule folke, and of evyll\nlyking, and in somer there is many tempests and thonders, that sleaeth\nmany men & bestes (_sodainly it is_) right colde, and sodainly it is\nright hot. The Prince that governeth that land they call him Roco and\nhe dwelleth at a Citie that men call Orda, and forsoth there is no\nman that will dwell in that lande, for it is good to sow in thornes\n& wedes, other good is there none, as I herd say, for I was not that\nway, but I have bene in other lordes landes marching thereon, and the\nland of Rossye and Nyflonde & the Kingedome of Grecon[5] and Lectowe,\nand the kingdome of Grasten[6] & in many other places, but I went\nneuer that way to Hierusalem & therefore I may not tell it, for I haue\nunderstande, that men may not well go that way but in winter, when the\nwaters and marys[7] that be in that lande be frosen and covered with\nsnow, so that men may passe thereon, for were not the snow,\nthere might no man go in that lande but he wer lost. And ye shall\nunderstande that a man shall go three days journey from Pruse to passe\nthis waye, tyll he come to the lande of Sarasyns, that men dwell in.\nAnd if by fortune any christen men passe that way, as once a yeare\nthey doe, they cary theyr vitale with them, for they shoulde finde\nnothing there but a maner of things that they call Syleys, and they\ncary theyr vytales upon the yce on sleddes[8] and charyottes without\nwheles, and as long as theyr vitayles laste, they may dwell there, but\nno longer. And when spyes of the countrey see christen men come, they\nrunne to the towns and castels and cry right loude, Kera, Kera, Kera,\nand as sone as they haue cryed, then dothe the people arme them. And\nye shall understande that the yse there is harder than it is here, and\neuery man hath a stew[9] in his house, and therein they eat and do all\nthings that them nedeth. And that is at the North part of the world,\nwhere it is commonly colde, for the Sonne cometh ne shineth but a\nlittle in that countrey, and that lande is in some places so colde,\nthat there may no man dwel therein, and on the South side of the world\nit is in some places so hote, that there can no man dwel, the son\ngiveth so great heate in those countreys.\n\n\n    [Footnote 1: Khan.]\n\n    [Footnote 2: For his dominions extend as far.]\n\n    [Footnote 3: Wood.]\n\n    [Footnote 4: Cook.]\n\n    [Footnote 5: Cracow.]\n\n    [Footnote 6: Darestan, or Silistria.]\n\n    [Footnote 7: Marais or marshes, meres.]\n\n    [Footnote 8: Sledges.]\n\n    [Footnote 9: Stove.]\n\n\n\n\nCAP. XLIIII.\n\n\nINASMUCH as I haue told you of the Sarasins and of other landes, if ye\nwill I shall tell you a parte of theyr law, and of theyr beleve, after\nas theyr boke sayeth, that they call Alkaron,[1] and some call that\nboke Mysap,[2] some call it Harme[3] in diverse language of countreys,\nwhich booke Machomet gave them, in y^e which boke he wrote among other\nthings as I have often red and sene, that they that are good shall goe\nto Paradise, and the evill folkes to hell, and that beleeve all the\nSarasyns. And if a man aske of what Paradise they meane, they say it\nis a place of delytes, where a man shall finde all maner of fruites at\nall times, and waters, and rivers running with milke & hony, wine\nand fresh water, and they shall have faire houses & good as they have\ndeserved, and those houses are made of precious stones, gold & sylver\n& every man shall haue ten[4] wives and all maydens. Also they speake\noften & beleve of the Virgin Mary and tell of the Incarnation, that\nMary was learned[5] of Aungels and that Gabriel sayd to hir that she\nwas chosen before all other from the beginning of the world, and that\nwytnesseth well theyr booke, & Gabriel tolde hir of the incarnation of\nJesu Christ, and that she shoulde conceive and beare a childe and they\nsaye that Christ was a holy prophet in word & dede, and also meke &\nrightwise to all men, and without any blame worthy. And they saye that\nwhen the Aungell tolde hir of the incarnation, she hadde great dread,\nfor she was righte younge, and there was one in the countrey\nthat medled with sorcery, that men called Takina,[6] that with\nenchauntements could make him lyke an Aungell and he went often and\nlay with maidens, and therefore was Mary the more aferde[7] of the\nAungell, and thought in hir mynde that it had bene Takina that went to\nmaydens, and she conjured him that he should tell hir if he were the\nsame Takina, and the Aungell bad hir have no dreade for he was for\ncertayne a true messenger of Jesu Christ. Also theyr booke of Alkaron\nsaith, that she had a child under a palme tree, then was she greatly\nashamed and sayde that she woulde she had bene dead. As sone as hir\nchilde was borne, he spake and comforted hir and sayd, _Ne timeas\nMaria_, That is to say, Be not afraide Mary. And in many other places,\nsayth theyr booke Alkaron, that Jesu Christ spake as sone as he was\nborne, & the booke sayth that Jesu Christ was sent of Almighty God to\nbe ensample to all men, and that God shall deme[8] all men, the\ngood to heaven and the wicked to hell & that Jesu Christ is the best\nprophete of all other and nexte to God and that he was a holy prophet,\nfor he gave to the blynde theyr sight, and heled Mesels[9] & raysed\nmen and went all quick[10] to heaven. And if they may finde a boke\nwith gospels, namely, _Missus est Angelus_, they doe it great worship,\nthey fast a moneth in the yere & they eate but in the night, and they\nkepe them from theyr wyves, but they that are syke are not Constrayned\nto that. And that booke Alkaron speaketh of Jewes and sayth, they are\nwicked people for they will not beleve that Jesu Christ is of God.\nAnd they say, y^t the Jewes lye on our Lady and hir sonne Jesu Christ,\nsaying that they did him not on the crosse, for Sarasyns beleve so\nnere our fayth, that they are lightly converted when men preche\nthe lawe of Jesu Christ, and they saye that they wote well by theyr\nprophicies, that theyr lawe of Machomet shall fayll as doth the law of\nJews and that Christen mens laws shall last unto the worlds ende. And\nif a man aske them wherein they beleve they say that they beleve in\ngod almightie, that is the maker of heaven and earth and all other\nthings and without him is nothing done and at the day of Judgement\nwhen euery man shall be rewarded after his deserving, & that all\nthings is soth[11] that Christ said through the mouthes of his\nprophetes.\n\n\n    [Footnote 1: The Koran.]\n\n    [Footnote 2: Some say Meshaf. Mishaf means written sheets of\n    paper.]\n\n    [Footnote 3: Harme is \"Haram,\" _sacred_.]\n\n    [Footnote 4: Some say 80.]\n\n    [Footnote 5: Taught by.]\n\n    [Footnote 6: Other editions have Taknia.]\n\n    [Footnote 7: Afraid.]\n\n    [Footnote 8: Judge.]\n\n    [Footnote 9: Lepers.]\n\n    [Footnote 10: Alive.]\n\n    [Footnote 11: True.]\n\n\n\n\nCAP. XLV.\n\n  _Yet it treateth more of Machomet._\n\n\nALSO Machomet badde in his boke Alkaron, that euery man shoulde\nhaue two wives or three or foure, but now they take nine and as many\nlemmans as them liketh, & if any of their wives doe amisse against\ntheir husbandes, he may driue hir out of his house, and take another,\nbut he must giue to hir part of his goodes. Also when men speake of\nthe Father, and the Sonne, and holy Ghost, they saye they are three\npersons, but not one God, for their boke Alkoran speaketh not thereof,\nnor of the trinitie, but they say that God spake or else he was dumb,\nand that God hath a ghost,[1] or else he were not alive, & they say\nGods word hath great strength, and so saith theyr Alkaron & they say\nthat Abraham and Moyses were greatly in favor with God, for they spake\nwith him, & Machomet was right messenger of God. And they haue\nmany good articles of our faith and some understand the scriptures,\nprofites, gospels, and the Bible, for they haue them written in theyr\nlanguage, in this maner they knowe holy writ, but they understande it\nnot, but after the letter and so do the Jewes, for they understande it\nnot, but after their letter ghostly, and therefore saith Sainct Paule,\n_Litera occidit: Spiritus vivificat_--that is to say, Letter dieth,\nand ghost maketh quicke. And the Sarasins say y^t Jewes are wicked,\nfor they kepe not y^e lawe of Moyses the which he toke to them, &\nalso chrysten men are yll, for they kepe not the commaundments of the\ngospels that Jesu Christ sent unto them & therefore I shall tell you\nwhat the Soudan tolde me upon a daye in his chamber, voiding[2] out\nall other men, as Lordes, Knightes & other, for he woulde speke with\nme in counsel, and then asked he me how christen men governed them in\nour countrey and I aunswered him & sayd, right well thankes be to God;\n& he sayd, secretly nay, for he sayd that our priestes made no force\nof gods service, for they shoulde giue good example to men, to doe\nwell, and they giue ill example, and therefore when the people should\ngo on the holy daies to church to serve God they go to the taverne to\nsin in glotony both day and nighte, and eate and drink as bestes, that\nwot not when they haue had ynough, and also Christen men he sayde,\ninforced them to fight together & eche to begile other and they are\nso proude, that they wot not how they may cloth them, now short, now\nlong, now straite now wyde, of all manner of fassions. They shoulde\nbe simple, meke and softe, and doe theyr almes as Jesu Christe dyd,\nin whome they beleve, and he sayde they are so covetouse, that for a\nlyttle money they sell theyr children, theyr systers, and theyr wyves,\nand one taketh another mans wife, and none holdeth his fayth to other,\ntherefore sayde he, for theyr sinnes hath God given these landes to\nour handes, and not through our strength, but all for your synnes. For\nwe wot well, that when that ye serve well your god, that he wyll helpe\nyou, so that no man shall winne of you, if that ye serve your god as\nye oughte to doe, but while they lyve so sinfully as they doe, we have\nno dread[3] on them, for theyr God shall not helpe them. And then I\nasked him how that he knew the state of Chrysten men in that maner,\n& he sayde that he knewe well both of lordes and of commons, by\nhis messengers which he sent through all the countreys as it were\nmerchants with precious stones & other marchandise to know the manner\nof euery countrey. And then he did call againe all the lordes into his\nchamber to us & then shewed he unto me iiii persons that were great\nlordes of that countrey, that shewed me the maner of my countrey, and\nof all Christendome, as though they had bene men borne in the same\npartes, and they speak french right well and the Soudain also, and\nthen I had greate marvaile of this slaunder of our faith and so they\nthat should bee turned by our good examples to the fayth of Jesu\nChriste, they are drawen away through our evyl living, and therefore\nit is no wonder if that they call us evyll, for they saye soth, but\nthe Sarasins are true for they kepe truly the commaundements of their\nAlkaron that God sent them by his messenger Machomet, to whome they\nsay, Gabryell the Aungell spake often, and tolde to him the will of\nGod.\n\n\n    [Footnote 1: Spirit.]\n\n    [Footnote 2: Turning.]\n\n    [Footnote 3: Fear of.]\n\n\n\n\nCAP. XLVI.\n\n  _Of the byrth of Machomet._\n\n\nAND ye shall understande y^t Machomet was borne in Araby, and that he\nwas first a pore drudge & kept horse & went after marchaundise. And\nso he came once into Egipt with marchaundise & Egipt was the same time\nChristen, & there was a chappell besyde Araby, & there was an hermite\n& when he came to the chappell y^t was but a lyttle house and a lowe,\nas sone as he entered, it began to be as great as it were of a palas\ngate and that was the first miracle that the Sarasyns saye that he did\nin his youth. After began Machomet to be wise and rich and became a\ngreat Astronomer, and sithen was he keper of the lande of the prince\nCorodan and governed it full well, in such maner that when the prince\nwas dead he maryed the lady y^t men call Quadryge.[1] And Mahomet fell\noften in the falling evill,[2] wherefore the lady was wroth that she\nhad taken him unto hir husband, & he made hir to understande that\nevery tyme that he fell so, he said that Gabriel the aungell spake to\nhim, and for the great brightnesse of the aungell he fell downe. This\nMachomet raigned in Araby the yeare of our Lord, vi hundred and xx[3]\nand he was of the kinde of Ismael that was Abrahams son that he begat\nof Agar, and other are called Sarasins of Sara, but some are called\nMoabites and some Amenites after the two sons of Loth. And also\nMachomet loved well a good man an hermite that dwelled in the\nwildernesse a myle from Mounte Sinay in the way as men go from Araby\nto Caldee, and a dayes journey fro the sea where marchaunts of Venice\ncome, and Machomet went so often to this hermyte that all his men were\nwroth, for he harde[4] gladly the hermit preach, and his men did\nwalke all the night & thought they would this hermyte were dead. So it\nbefell on a night that Machomet was full dronken of good wine, and he\nfell in a slepe, and his men toke Machomets sworde out of his sheath\nwhyles he lay and slept, and therewith they slew the Hermit, and\nafterwarde they put up the sword againe all bloudy, and upon the morow\nwhen that he founde the Hermite thus dead, he was in his mynde verye\nangry, and right wroth, and woulde haue done his men unto the death,\nbut they all with one accorde, and with one will sayde that he\nhimselfe hadde slaine hym when he was dronken, and they shewed his own\nswerd all bluddy & then he beleved that they sayde soth, & then cursed\nthe wine & all those that drank it. And therefore Sarasins that are\ndevout drinke no wine openly, else they should be reprouved but they\ndrynke good beverage & sweete & nourishing that is made of Calamelles,\nand thereof is suger made.\n\n[Illustration]\n\nAnd it befel[5] sometime, y^t christen men became Sarasins, either\nthrough povertie, simplenesse, or wickednesse & therefore theyr\nArchbishop when he received them, sayd thus,[6] _Laeles ella Machomet\nroses ella_. That is to say, there is no God but one, and Machomet is\nhis messengere. And sithern[7] I have told you a part of theyr law,\nand of theyr customes, now I shall tell you of theyr letters that they\nhaue with theyr names. First they have for A- almoy, B- bethath, c-\ncathi, d- delphoy, e- ephoti, f- forthy, g- garophin, h- hechum,\ni- iocchi, k- kattu, l- lothum, m- malach, n- nahalgt, o- orthy, p-\nchoziri, q- zothii, r- rucholat, s- routhi, t- solathy, v- chorimus,\nx- yrithom, y- mazot, z- alepin & ioheten- com--these are the names.\nThese foure letters have they yet more for diversitie of their\nlanguage, for as much as they speake so in their throtes, as we have\nin our language and speake in England. Two letters may they then have\nin theyr A. B. C that is to say, y &, the which are called thorne- and\nzowx.\n\n\n    [Footnote 1: Kadijah.]\n\n    [Footnote 2: Had epileptic fits.]\n\n    [Footnote 3: Other editions have it 610, but it was A.D. 611\n    when Mahomet professed to have received his call.]\n\n    [Footnote 4: Heard.]\n\n    [Footnote 5: _Pynson_ says \"befalleth.\"]\n\n    [Footnote 6: The Mahometan Confession of Faith is L\u00e1 il\u00e1ha\n    ill\u00e1 'll\u00e1h Muhammadun ras\u00falu 'll\u00e1h.]\n\n    [Footnote 7: Since.]\n\n\n\n\nCAP. XLVII.\n\n  _Of the yles and divers maner of people and of marvaylous beastes._\n\n\nAND sithen I have devised before of the holy land and countreys there\nabout, and many wayes thether, and to mount Synay, and to Babilon, and\nother divers places which I have spoken of, now will I tell & speake\nof iles and of divers bestes, and divers folke and countreys that be\ndeparted[1] by the flouds that came out of Paradise terrestre.\nFor Mesopotame and the kingdome of Calde and Araby are between two\nfloddes, Tigre and Eufrace, and the kingedome of Media and Perce are\nbetwene two flouds Tigre and Nyle, & the kingdome of Surrey, Palestine\nand Femines[2] are betweene Eufrace and the sea Mediterranean, it is\nof length from Marroch on the sea of Spaine, unto the great sea,\nand so lasteth it beyonde Constantinople three M and xx[3] myle of\nLombardy and to the Occean sea. In Inde is the kingdome of Sichem,[4]\nthat is all closed among hils, and beside Sichem is the lande of\nAmazony, wherein dwell none but women.\n\n[Illustration]\n\nAnd thereby is the kingdome of Albany, which is a great lande and\nit is called so bicause that men are more whiter there than in other\nplaces, & in this countrey are great houndes and stronge, so that they\novercome Lions and slay them. And ye shall understande that to those\ncountreys are many iles and landes, of the which were too long to\ntell, but of some I will speake more plainly afterwarde.\n\n\n    [Footnote 1: Parted.]\n\n    [Footnote 2: Ph[oe]nicia.]\n\n    [Footnote 3: Others say 3,040.]\n\n    [Footnote 4: Scythia.]\n\n\n[Decoration]\n\n\n\n\nCAP. XLVIII.\n\n  _Of the haven Gene, for to go by the sea into divers countreys._\n\n\nFOR he that wyll goe to Tartary, Percy, Caldee or Inde, he entreth the\nsea at Gene or at Venyce, or at any other haven, and so passeth by the\nsea, and arriveth at Topasonde,[1] that is a good citie, that sometime\nmen call the haven of bridge, and there is the haven of Perce, of\nMedes, and of other marches.[2] In this citie lieth saint Athanasius,\nthat was bishop of Alexandry, that made the Psalme, _Quicunque vult\nsalvus esse_. This man was a great doctour of divinitie, and of\nthe godheade, he was accused unto the Pope of Rome that he was an\nheritike, and the pope sent for hym and put him in prison, and while\nhe was in that prison he made this Psalme and sent it unto the Pope &\nsayde if that he were an heretyke, then that was heresie, for y^t\nwas his faith and his belefe: and when the Pope saw that he had sayde\ntherein was all our faith, then anon he did deliver him out of prison,\nand he commaunded that Psalme to be sayd every day at prime, & so he\nheld Athanasius for a good christen man, but he never would after goe\nto his bishoprych for they accused him of heresie.\n\nTopasond was some tyme holden of the Emperour of Constantinople, but\na great man that he sent to help that countrey against the Turkes, did\nholde it to himselfe, & called himself Emperour of Topasonde.\n\n[Illustration]\n\nAnd from thence men go through lyttle Armony,[3] & in that countrey is\nan olde castell that is on a rock, y^t men call the castell of Spirys,\n& there men finde an hawke sitting upon a perch right well made & a\nfaire lady of Fayry that keepeth it, & he that will wake[4] this same\nhawke seven days and seven nightes, and some say that it is not but\nthree days and three nightes, alone without any company and without\nslepe, this faire ladie shall come unto him at the vii dayes or iii\ndayes ende & shall graunte unto him the first thing that he will aske\nof worldly things, and that hath often ben proved. And so uppon a time\nit befell that a man which that tyme was Kinge of Armonye that was a\nrighte doughty[5] man waked uppon a tyme, and at the seven dayes ende\nthe lady came to him and bade him aske what he would for he had wel\ndone his devoure,[6] and the king aunswered and sayde that he was a\ngreat lorde and in good peace, and he was riche, so that he would aske\nnothing but all onely the body of the fayre lady, or to haue his will\nof hir. Then this fayre lady aunswered and sayde unto him, that he was\na foole, for he wist not what he asked, for he might not have hir,\nfor he shoulde not haue asked hir but worldly thinges & she was not\nworldly. And the king sayde he woulde nought else, and she said sith\nhe would aske nought else, she should graunt him three thinges and\nall that came after hym, and sayde unto him, Sir kinge you shall haue\nwarre without peace unto the ix degree, and you shall be in subjection\nof your enemies, and you shall have greate nede of good and cattell,\nand sithen that tyme all the Kynges of Armonye have been in warre and\nnedefull[7] and under trybute of the Sarasyns. Also a poore mannes\nsonne as he waked on a tyme, and asked the lady that he might be rych\nand happy in marchaundise and the ladye graunted him, but she sayde to\nhim that he hadde asked his undoynge for great pryde that he shoulde\nhaue thereof. And this became so greate a marchaunte bothe by sea and\nlande, that he was so ryche that he knew not the thousande parte of\nhys goods. Also a Knight of the Templers waked likewise and when he\nhad done, he desired to haue a purse full of golde and what soever he\ntooke thereof it shoulde ever be full againe and the ladye graunted it\nhym, but she tolde him that hee had desyred his destruction for great\nmistrowing that hee shoulde have of the same purse, and so it befell.\nBut he that shal wake hath great nede for to kepe him from slepe, for\nif he sleepe he is lost that he shall neuer bee sene, but that is not\nthe righte way, but for the mervaile. And from Topasonde men go to\ngreate Armony to a citie that men call Artyron[8] that was wont to be\na great Citie, but Turkes have destroyed it, for there neyther groweth\nno wyne nor fruyt. From this Artyron men go to an hyll that is called\nSabissacol & there nere is another hil that men call Arath,[9] but the\nJewes call it Thano where Archa Noe[10] rested after the diluvie[11]\n& yet it is on that hyll, a man may se it from ferre in cleare wether,\n& the hilles be xii[12] myle of height & some saye they haue bene\nthere & put theyr fingers in the holes where the fende[13] went out\nwhen Noe sayde in this maner of wyse _Benedicite_. But they note well,\nfor none may go on that hyll for snowe, that is alwaye uppon that hyll\nbothe wynter and somer, that no man may go by and never yode[14] syth\nNoe was, but a monke, through the grace of God, broughte a planke that\nyet is at the Abbey, at the hyll foote, and he had great desyre to\ngo uppon that hyll, and aforced him thereto, and when he was at the\nthyrde part upwarde he was so wery that he might goe no further, and\nhe rested him & slept and when he was awake he was downe at the hyll\nfoote, and then prayed he to God devoutly that he would suffer him to\ngo upon the hill, and the Aungell sayd that he should go upon the hil,\nand so he dyd, and since that tyme no man came there. And therefore\nmen shoulde not beleve such wordes.\n\n[Illustration]\n\n[Illustration]\n\nAnd from thence men go to a citie that men call Tanziro[15] and that\nis a fayre citie & good. Besyde that citie is an hyll of salte, and\nthereof every man taketh what he wyll and there dwelled many Christen\nmen under tribute to the Sarasyns. From thence men go through many\ncities, townes, and castels towarde Inde, and then come to a citie\nthat men call Cassaye that is a fayre citie, and in that citie is\naboundance of corne wynes, and all maner of goods, and there met the\nthree kynges togither that wente to make theyr offeryng to our Lord in\nBethlehem. From that citie men go to a citie that men call Cardabago,\nand paynims say y^t Christen men may not dwell there, by[16] they dye\nsone and they know not the cause. And from thence men go through many\ncountreys, cities & townes, that it were to long to tell, & to the\ncitie of Carnaa, that was wont to be so great, that the wall about was\nof xxv myle, the wall sheweth yet, but it is not inhabited now with\nmen, and there endeth the land of the Emperour of Perce.\n\n\n    [Footnote 1: Trebizond.]\n\n    [Footnote 2: Neighbouring countries.]\n\n    [Footnote 3: Armenia.]\n\n    [Footnote 4: Watch.]\n\n    [Footnote 5: Brave.\n\n      In the old Romance of Melusina, which was written\n      by Jean d'Arras, Secretary to the Duc de Berri, brother to\n      Charles V. of France--in 1387 (at the command of his master)\n      is the legend of the Lady of the Sparrow Hawk, which shows how\n      current it was at the time. According to his version, a fairy,\n      named Presine, married King Helmas, and made him vow that he\n      would never go near her at the time of childbirth. She bore\n      him three daughters--Melusina, Melior, and Palestine--and\n      at the birth of the latter the king broke his vow. When\n      his children grew up they learnt this fact, and were very\n      indignant at their father's conduct, to punish which (being\n      gifted with supernatural power) they enclosed him in an\n      enchanted mountain until he died. Presine was powerless\n      to undo this deed, but she visited their unnatural conduct\n      severely upon her daughters. Melusina was to become half\n      serpent, half woman, every Saturday; Palestine was ever to\n      watch their father's treasure on the top of a mountain in\n      Arragon; while Melior's fate is thus told by the chronicler:--\n\n      \"And thou Melyor to the I gyve a Castel in the grette Armenye,\n      whyche is fayre and riche, wher thou shalt kepe a Sperschak\n      unto the tyme that the grett maister shall hold his Jugement.\n      And al noble and worthy knyghts, descended and come of noble\n      lynee, that wil you watche there the day byfore the even, and\n      th' even also of Saint Johan Baptiste, whiche is on the xx day\n      of Juny, without any slep, shal have a geft of the of suche\n      thinges, without to demande thy body, ne thy love, by maryage,\n      nor other wise. And al thos that shal demande the without\n      cesse, and that wol not forbere, and absteyn them not, shal\n      be infortunat unto the IX lynee, and shal be put from theire\n      prosperytees.\"]\n\n    [Footnote 6: Devoir, duty.]\n\n    [Footnote 7: Poor, needy.]\n\n    [Footnote 8: Erzeroum.]\n\n    [Footnote 9: Ararat.]\n\n    [Footnote 10: Noah's Ark.]\n\n    [Footnote 11: Flood.]\n\n    [Footnote 12: Others say seven.]\n\n    [Footnote 13: Fiend.]\n\n    [Footnote 14: Never went there.]\n\n    [Footnote 15: Tabreez or Tabriz.]\n\n    [Footnote 16: For.]\n\n\n\n\nCAP. XLIX.\n\n  _Of the countrey of Job, and of the Kingedome of Caldee._\n\n\nON the other side of the citie of Carnaa men enter into the land of\nJob, that is a good lande & great plentie of all fruites & men call\nthat land of Swere.[1] In this lande is the citie of Thomar. Job was\na Paynim & also he was Cofraas son & he helde that lande as prince\nthereof, & he was so riche that he knew not the hondreth parte of\nhis good, and after his povertie God made him richer than ever he was\nbefore, for after he was Kinge of Idumea after the death of King Esau,\n& when he was king he was called Joab, and in that kingedome he\nlived c yeare and lxx so that he was of age when he dyed cc yeare and\nxlviii. And in this lande of Job is no defaute[2] of nothing that is\nnedefull to mans body. There are hilles where men finde manna, and\nmanna is called Aungell's bread that is a whit thing right sweete &\nmuch sweter than suger or hony, and that commeth of the dew of heaven\nthat falleth on the herbes, and there it congeled and waxeth white and\nmen doe it in medecines for riche men.\n\n[Illustration]\n\nThis lande marcheth to the lande of Caldee that is a great land, &\nthere is full faire folke & well apparaited & they go richly araied\nwith cloth of gold & with perls & other precious stones. But the\nwomen are righte foule & evill clad & go bare fote & bare an ill cote,\nlarge, wide, & short, unto theyr knees, & haue long sleves down to the\nfote, & they haue great black here long hanging about theyr shoulders\n& they are right foule for to loke upon that I dare not tell it all\nbicause that I am worthy for to haue a great reward for my praising of\nthem. In this land of Caldee aforesayde is a citie that men call Hur &\nin y^t citie was Abraham y^e patriark born.\n\n\n    [Footnote 1: Susiana.]\n\n    [Footnote 2: Want of anything.]\n\n\n\n\nCAP. L.\n\n  _Of the Kingedome of Amazony whereas dwelleth none but women._\n\n\n[Illustration]\n\nAFTER the lande of Caldee is the lande of Amazony that is a land where\nthere is no man but all women as men say, for they wil suffer no men\nto lyve among them nor to haue lordeshippe over them. For sometyme\nwas a kinge in that lande and men were dwelling there as did in other\ncountreys, and had wives, & it befell that the kynge had great warre\nwith them of Sychy, he was called Colopius and hee was slaine in\nbataill and all the good bloude of his lande. And this queene when she\nherd that, & other ladies of that land, that the king and the lordes\nwere slaine, they gathered them togither and killed all the men that\nwere lefte in their lande among them, and sithen that time dwelled no\nman among them.\n\nAnd when they will have any man they sende for them in a countrey that\nis nere theyr lande, and the men come and are ther viii dayes or as\nthe woman lyketh, & then go they againe, and if they have men children\nthey send them to theyr fathers when they can eate & go, and if they\nhave maide chyldren they kepe them, and if they bee of gentill bloud\nthey brene[1] the left pappe[2] away for bearing of a shelde, and if\nthey be of little bloud they brene the ryght pappe away for shoting.\nFor those women of that countrey are good warriours and are often in\nsoudy[3] with other lordes, and the queene of that lande governeth\nwell that lande, this lande is all environed with water. Beside\nAmazony is the lande of Termagute that is a good lande, King Alexander\ndid make a citie ther that men call Alexandry.\n\n\n    [Footnote 1: Burn.]\n\n    [Footnote 2: Breast.]\n\n    [Footnote 3: War.]\n\n\n[Decoration]\n\n\n\n\nCAP. LI.\n\n  _Of the lande of Ethiope._\n\n\n[Illustration]\n\nON the other side of Calde toward the south side is Ethyope a great\nlande. In this lande on the south are the folke right blacke. In that\nside is a well that in the daye the water is so colde that no man may\ndrinke thereof, & in the nighte it is so hote that no man may suffer\nto put his hand in it. In this lande the rivers and all the waters are\ntroublous and some dele salte for the great hete, and men of y^t lande\nare lightly dronken & haue little appetite to meate, and they haue\ncommonly the flixe of body and they live not long. In Ethiope[1] are\nsuch men that have but one foote, and they go so fast y^t it is\na great marvaill, & that is a large fote that the shadow thereof\ncovereth y^e body from son or rayne when they lye uppon their backes,\nand when their children be first borne they loke like russet, and when\nthey waxe olde then they be all blacke. In Ethiope is the lande of\nSaba, of the which one of the three Kings that sought our Lorde at\nBethleem was King.\n\n[Illustration]\n\n\n    [Footnote 1: Like many other marvellous stories related by\n    Sir John Mandeville, they were told by Pliny, in his Natural\n    History, nearly 1200 years previously. For instance, in Book\n    7, chap, li., devoted to Man, he quotes Ctesias as saying that\n    in India is another race of men, who are known as Monocoli,\n    who have only one leg, but are able to leap with surprising\n    agility. The same people are also called Sciapod[oe], because\n    they are in the habit of lying on their backs during the time\n    of extreme heat and protect themselves from the sun by the\n    shade of their feet. For other types of these \"peculiar\n    people\" see Appendix.]\n\n\n\n\nCAP. LII.\n\n  _Of Inde the more, & Inde the lesse, & of diamonds, and small\n    people, & other things._\n\n\nFROM Ethyope men go into Inde through many dyverse countreys, and it\nis called Inde the more, and it is departed in three parties, that is\nto say, Inde the more that is a full hote lande, & Inde the lesse is a\ntemperate land, and the thyrde part that is toward the north there\nit is right cold, so that for greate colde, frost & yce, the water\nbecommeth Cristal & upon that groweth the good diamondes y^t is like a\ntrouble[1] colour, & that Diamonde is so harde that no man may breake\nit. Other Diamonds men finde in Araby that are not so good for they\nare more softer and some are in Cipres and in Macedony men also finde\ndiamondes but the best are in Inde & some are founde many times in a\nmasse that cometh oute where men fynde golde from the myne when men\nbreake the masse in pyeces, and sometyme men finde some of greatnesse\nof a pese,[2] and some lesse, and those are as harde as those of Inde,\nand all if it be that men fynde good dyamondes in Indie upon the\nRoch of Crystall, also menne finde good dyamondes upon the Roch of\nAdamante[3] in the sea and on hilles, as it were haysell noutes,[4]\nand they are all square and poynted of theyre owne kynde, and they\ngrow both togither, male and female, and are noryshed with the dewe of\nheaven, and they engendre commonly & bring forth small children that\nmultiply & growe all the yeare. I haue many times assayed that if a\nman kepe them with a lyttle of the roche, and wette them with many\ndewes oft times, they shal grow euery yeare, and the small shall waxe\ngreate. And a manne shall bere the Diamonde in his left side, and then\nit is of more vertue, for the strength of theyr growing is toward the\nNorth, that is on the lefte side as men of those countreys say. To him\nthat beareth the diamond upon him it giveth him hardinesse, it kepeth\nhis lims of his body hole, it giveth victory of[5] enimies if a mans\ncause be ryght, and hym that bereth it in good will, it kepeth\nhim from strife, from ryote, ill dreames, and sorcerys, and\nenchauntements, and no wylde beste shall greve him nor assaile him.\nAnd also the Dyamonde shoulde be given freely without covetyse and\nbying, & then it is of more vertue, it healeth him that is lunatyke,\nand he that is travailed with a divell, and if venym or poyson be\nbrought in the presence of the Diamonde so soon it moysteth and\nbeginneth to sweate, and men may well polyce[6] them to make men\nbeleve that they may not be polyshed. But men may assaye them well in\nthis maner, fyrst cut with them an diverse precious stones, as Saphyrs\nor other uppon Crystall and then men take a stone that is called\nAdamande, lay a nedell before that Adamande and if the Diamond is\ngood & vertuous the Adamande draweth not the nedell to him whiles the\nDiamonde is there. And this is the proof that they make beyonde the\nsea. But it falleth sometime that the good diamond loseth his vertue\nthrough him that wereth it, and therefore it is nedefull for to make\nit to recover his virtue againe, or else it is lyttle of value.[7]\n\n\n    [Footnote 1: Prismatic.]\n\n    [Footnote 2: Pea.]\n\n    [Footnote 3: Rocks of Magnetic Loadstone were then firmly\n    believed in.]\n\n    [Footnote 4: Hazel nuts.]\n\n    [Footnote 5: Over.]\n\n    [Footnote 6: Polish.]\n\n    [Footnote 7: This description of the diamond is largely taken\n    from Pliny, book 37, chap. iv.]\n\n\n\n\nCAP. LIII.\n\n  _Of diverse countreys & Kingdomes & yles of the lande of Inde._\n\n\n[Illustration]\n\nMANY diverse countreys & Kingdoms are in Inde, and it is called Inde\nof a river that runneth through it, which is called Inde also & there\nare many precious stones in that river Inde. And in that ryver men\nfinde Eles of xxx foote long & men y^t dwell nere that river are of\nevill colour, yelowe & grene. In Inde is more than fyve thousande yles\nthat men dwell in good and great, beside those that men dwel not in.\nAnd in eche one of those is great plenty of cities and muche people,\nfor men of Inde are of that condicion that they passe not out of theyr\nlande commonly, for they dwell under a planet that is called Saturne,\n& that planet maketh his course by the xii signes in xxx[1] yeare\nand the Mone passeth through the xii signes in a moneth and for that\nSaturne is of so late sterying,[2] therefore men that dwell under him,\n& in that clymate have no good will to be much sterying aboute. And\nin our countrey is it contrary, for we are in a climate that is of the\nmone, & of light stering and that is the planet of way, & therefore\nit giveth us will to much moving & steryng and to go into diverse\ncountreys of the world, for it goeth about the worlde more lyghtly\nthan any other planet dothe. Also men passe through Inde by many\ncountreys unto the great Occean Sea. And then they fynde the yle of\nHermes where marchaunts of Venis and of Gene and of other diverse\npartes of christendome come for to by them marchaundise.\n\n[Illustration]\n\n[Illustration]\n\nIn this lande men and women lye all naked in the ryvers and waters,\nfrom undren[3] or heate of the day tyll it be past none, and they ly\nall in the water but the face, for the great heat that is there,\nand the women be not ashamed for the men. In that yle are the ships\nwithout nayles of yron, or bond, for roches of Adamand[4] that are in\nthe sea would draw shippes to them. From this yle men go by the sea to\nthe yle of Lana where is great plenty of corne, and the King of this\nyle was sometime so mighty that he helde war against King Alexander\nwith great strength. Men of this yle have many maner beleves and\nfaithe & have also diverse lawes, for some do worship the Sunne, some\nthe fyre, some the trees, & some the serpents, or any other\nthinge that they fyrst meete in the morning, and some doe worship\nsimulacres[5] and Idoles, but betwene symulacres & ydoles is no[6]\ndifference, and that is to understande, ymages made to what lykenesse\nof thing that man may invent, for some ymage hath an head lyke an Oxe,\nsome haue three or foure heddes, on of a man or an hors or Oxe or any\nother best that no man hath seene. And ye shall understande that they\nthat worship symulacres they worship them as for worthy men that were\nsometime, as Hercules, and other that dyd many mervayles in theyr\ntymes. For they saye they know well that they are not god of kynde[7]\nthat made all thinges, but that they are wel[8] with god for the\nmervayles that they did, and therefore they worship them. And so say\nthey of the sonne, for it chaungeth oft tymes, for it giueth sometime\ngreat heate for to nourych[9] all things on earth, & bicause it is of\nso greate profyte they knowe well that it is not God but it is well\nwith God & that God loveth it more than any other thing, and for this\ncause they worshippe it. And also they saye theyr reasons of other\nplanettes, and of fyre also, for it is profitable, and nedefull. And\nof ydolls they say the Oxe is the holyest that they may finde here in\nearthe, and more profitable than any other, for he doth much good,\nand none ille, and they knowe well that it maye not bee without the\nspeciall grace of God, and therefore they make theyr God of an Oxe,\nthe one halfe, and the other halfe a man, for man is the fairest and\nthe best creature of the worlde. And they doe worship to serpentes,\nand other beastes that they fyrste meete with in the morninge, and\nnamely those bestes that have good, meting after whome they speake[10]\nwell all the day after, the which they have proved of long time,\n& therefore they say that this meting cometh of Gods grace, and\ntherefore they doe make ymages lyke unto those things that they may\nworship them before they meete anythinges else. And there are some\nchristen men that say that some bestes are better for to meet than\nsome, for hares, swine, and other bestes are ill to meete first, as\nthey saye. In this yle of Cana is many wilde bestes, & rattes in\nthat countrey are as great as houndes here, and they take them with\nmastifes, for cattes may not take them. Fro thence men come to a citie\nthat men call Sarchys, and it is a faire and a goode citie and there\ndwell many christen men of Gods faith, and there be men of religion.\nFrom thence men come to the land of Lombe & in that lande groweth\npeper in a forest that men call Tomber & it groweth in none other\nplace more in all the worlde than in that forest, and that forest is\nwell L[11] daies journey. And there by the lande of Lombe is the Citie\nof Polomes,[12] and under that Citie is an hyll that men call Polombe\nand thereof taketh the citie his name. And so at the fote of the same\nhill is a right faire and a clere well, that hath a full good and\nsweete savoure, and it smelleth of all maner of sortes of spyces, and\nalso at eche houre of the daye it changeth his savour diversly, and\nwho drinketh thries on the daye of that well, he is made hole of all\nmaner (_of_) sickenesse that he hathe. I have sometime dronke of that\nwell, and methinketh yet that I fare the better; some call it the well\nof youth, for they that drinke thereof seme to be yong alway, and live\nwithout great sicknesse, and they saye this well, cometh from Paradise\nterrestre, for it is so vertuous, and in this lande groweth ginger,\nand thither come many good marchauntes for spyces. In this countrey\nmen worship the Oxe for his great simpleness and mekenesse, and the\nprofite that is in him, for they make the Oxe to travaile vi or\nvii yere and then men do eate him. And the Kinge of that land hath\neuermore one Oxe with him, and he that kepeth him euery day taketh hys\nfees for the keping. And also euery daye he gathereth his uryne and\nhis dong in a vessell of gold, and bereth it to the prelate that they\ncall, Archi porta papaton[13] and the prelate bereth it to the King,\nand maketh thereupon a great blessing and then the King putteth his\nhande therein, and they call it gaule and hee anoynteth his fronte,\nand his breste therewith, and they doe it great worship, and saye he\nshall be fulfilled with the vertu of the Oxe before sayde, and that he\nis halowed through vertue of that holy thinge as they saye. And when\nthe Kinge hath this done, then doe it other lordes, and after\nthem other men after theyr degree, if they may haue any of the\nremenaunt.[14] In thys countrey theyr ydoles are halfe men and halfe\noxe, as the figure sheweth in the seconde lefe here before, and out of\nthese ydolles the wycked ghost[15] speaketh unto them, and giveth them\naunswere of what thing that they aske him, and before these ydolles\nthey many times sleay theyr children, and sprinkle the blood on\nthe ydoles, and so make they sacrifice. And if any man die in that\ncountrey, they brene them in tokening of penaunce that he should\nsuffer no penance if he were layd in the earth for eating of wormes.\nAnd if his wife haue no children then they burne hir with him, and\nthey saye that is good reason that she keepe him company in the other\nworlde, as she dyd in this, & if she haue children she may liue with\nthem and[16] she will; and if the wyfe dye before, she shall be burnt,\n& hir husbande also, if he will. In this countrey groweth good wine, &\nwomen drink wine & men none, and women shaue theyr berds & not men.\n\n[Illustration]\n\n\n    [Footnote 1: _Pynson_ says 20 years.]\n\n    [Footnote 2: Slow motion.]\n\n    [Footnote 3: An early hour before noon. A Latin edition has\n    it:--\"_A diei hora tertia, usq: ad nonam_.\"]\n\n    [Footnote 4: Loadstone rocks.]\n\n    [Footnote 5: Images.]\n\n    [Footnote 6: Other editions have \"a gret difference,\" which\n    the context shows should be the right reading.]\n\n    [Footnote 7: Similar to Him that made, &c.]\n\n    [Footnote 8: They were helped by God in the marvels, &c.]\n\n    [Footnote 9: Nourish.]\n\n    [Footnote 10: Speed, _i.e._ have good luck.]\n\n    [Footnote 11: Other editions say 18.]\n\n    [Footnote 12: Quilon, on the Malabar Coast.]\n\n    [Footnote 13: Archi proto papaton.]\n\n    [Footnote 14: Remnant.]\n\n    [Footnote 15: Wicked spirit.]\n\n    [Footnote 16: An, if.]\n\n\n\n\nCAP. LIIII.\n\n  _Of the Kingedome of Mabaron._\n\n\n[Illustration]\n\nFROM this lande men go many journeys to a countrey that men call\nMabaron,[1] and this is a greate Kingdome, therein is many fayre\ncities & townes. In this lande lyeth Sainct Thomas in a fayre tombe,\nin fleshe and bones, in the Citie of Calamy, and the arme and hande\nthat hee put in our Lordes syde after his resurrection, when Christ\nsayde unto hym, _Noli esse incredulus sed fidelis:_, that is to saye,\nBe not of vaine hope but beleve; that same hande lyeth yet without\nthe tombe bare, and with this hande they giue theyr domes[2] in that\ncountrey, to mete[3] who saith righte, and who doeth not, for, if any\nstryfe be betwene two parties, they write their names, & put them into\nthe hand, & then incontinently the hande casteth away the byll[4] of\nhim that hath wronge and holdeth the other still that hathe righte,\nand therefore they come from farre countreys to have Judgementes of\ncauses that are in doubte. In this church of Saint Thomas is a great\nimage, y^t is a simulacre, & it is richly beset with precious stons\n& perles, to that image men come in pilgrimage from farre countreys,\nwith great devocion, as Christen men go to Saint James, & there come\nsome pilgrims y^t beare sharp knives in theyr handes, & as they go by\nthe waye they shere[5] theyr shankes & thyghes, that the bloude may\ncome out for the love of that ydoll and they saye that he is holy that\nwill dye for that ydols sake. And there is some that for the time that\nthey go out of their houses at eche third pace they knele till that\nthey come to this idole. And when they come there they have ensence[6]\nor such other thing for to ensence the ydole, as we would do to Gods\nbody. And there before that mynster or church of this ydol, is a river\nfull of water, & in that river pilgrims cast gold, silver, perles\n& other precious stones without number, in stede of offerings, and\ntherefore, when y^e maister of the minster hath any neede of helping,\nas sone they go the river & take thereout as much as they haue neede\nto helping of y^e minster. And ye shall understande when that any\ngreate festes come of y^e Idol, as the dedication day of the church,\nor of the throning of the Idol, all the countrey there about assemble\nthem there togither and then men set this Idoll with great reverence\n& worship in a chaire well dressed with cloth of gold, and other\ntapistry, & so they carry him with great reverence & worship, rounde\nabout the citie, and before the chaire goeth firste in procession all\nthe maidens of the countrey two & two togither, & so after them go the\npilgrimes that are come fro far countreys, of the which pilgrims some\nfall downe before the chaire, & letteth all go over them and so are\nthey slaine, and some haue theyr armes broken & leggs,[7] and this\nthey doe for love of the Idol, and they beleve the more paine that\nthey suffer here for their Idol the more joy shall they haue in y^e\nother world, & a man shall finde few Christen men will suffer so\nmuch penaunce for our Lordes sake as they do for the ydoll. And nighe\nbefore the chaire go all the mynstrels of the countrey, as it were\nwithout nomber with many divers melodyes. And when they are come\nagaine to the Church they sette up the ydol againe in his throne, and\nfor worship of the ydoll two or three[8] are slaine with sharpe knives\nwith their good will. And also a man thinketh in our countrey that he\nhath a great worshippe to haue an holy man in his kyn, lykewise they\nsaye that those that are there slayne are holye men and sayntes & they\nare wrytten in their letany, and when they are thus dead theyr frendes\nbrene theyr bodies & they take the ashes, and those are kepte as\nrelykes, and they say it is an holy thing, & that they doubte of no\nperill when they haue of those ashes.\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Identical with the Maabav of Marco Polo, book 3,\n    cap. xvi., where he gives a very interesting account of the\n    place. It was what we call the Coromandel Coast.]\n\n    [Footnote 2: Judgments.]\n\n    [Footnote 3: Find out.]\n\n    [Footnote 4: Paper.]\n\n    [Footnote 5: Cut their legs.]\n\n    [Footnote 6: Incense.]\n\n    [Footnote 7: Mandeville probably describes the Car of\n    Juggernaut.]\n\n    [Footnote 8: Other editions have it \"two or three hundred.\"]\n\n\n\n\nCAP. LV.\n\n  _Of a great countrey called Lamory, where the people go all naked\n    & other things._\n\n\n[Illustration]\n\nFROM this countrey LII journeys is a countrey that men call Lamory,[1]\nand in that lande is greate heate, and it is the custome there, that\nmen and women go al naked and they scorne all them that are clade, for\nthey say that God made Adam & Eve all naked, and that men shoulde haue\nno shame of that God made, & they beleve in the same God that made\nAdam & Eve and all the world, and there is no woman wedded, but women\nare all common there, and they forsake no man. And they say that God\ncommaunded to Adam & Eve and all that come of them saying, _Crescite &\nmultiplicamini, & replete Terram_. That is to say in English, Encrease\n& multiply and fyll the earth, and no man may say there, This is my\nwife, & no woman may say, this is my husbande. And when they haue any\nchildren they give them to whom they will of men that haue medled with\nthem. Also the lande is all common, for every man taketh what he\nwill, for that one man hath in one yere now, an other man hath another\nyeare. Also all the goods, as corne, beastes and all maner thing of\nthat countrey are all in common. For there is nothing under locke,\nand as riche is one man as an other, but they haue an evill custome\nin eating of fleshe, for they eate gladlier mans fleshe than other.\nNeverthelesse in that lande is abundaunce of corne, of fleshe, of\nfishe, of golde of silver and all maner of goods. And thether doeth\nthe marchauntes bring their children for to sell, and those that are\nfatte they eate them, & those that be lean, they kepe them tyll they\nbefatte, & then are they eaten. And besyde this yle of Lamory, is\nanother yle that men call Somober,[2] and is a good yle, men of that\nyle do marke them in the visage with an hot yron, bothe men & women\nfor great nobility & to be knowen from other, for they hold themselfe\nthe worthiest of y^e world and they haue warre evermore with those men\nthat are naked that I spake of before. Also there are many other yles\nand diverse maner of men, of the which it were overmuch for to speake\nof all.\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Sumatra.]\n\n    [Footnote 2: ? Sumatra. One or other, Lamory or Somober, is\n    evidently this island.]\n\n\n\n\nCAP. LVI.\n\n  _Of the countrey and yle named Java, which is a mighty lande._\n\n\n[Illustration]\n\nAND there is also a great yle that men call Java & the kinge of that\ncountrey hath under hym seven kinges, for he is a full mightie prince.\nIn this yle groweth all maner of spyces more plenteously than in any\nother place, as ginger, clowes, canell[1] nutmyge[2] and other, and ye\nshall understande that the nutmyge beareth the maces, & of all thing\ntherein is plenty savinge wine. The King of this lande hath a riche\npalace and the best that is in the worlde, for all the greces of his\nhall and chambres are all made one of gold & another of silver, & all\nthe walls are plated with fine gold and silver, & on those plates are\nwritten stories of knightes, and batayles, and the pavimente of the\nhall and chambres is of golde and silver, and there is no man that\nwoulde beleve this riches that is there except hee had sene it, and\nthe Kynge of this yle is so mightie, that he hath many times overcom\nthe great Caane of Cathay which is the myghtiest Emperour that is in\nall the worlde, for there is often warre amonge them, for the great\nCaane would make hym hold his land of him.\n\n\n    [Footnote 1: Cinnamon.]\n\n    [Footnote 2: Nutmeg.]\n\n\n\n\nCAP. LVII.\n\n  _Of the Kingdome of Pathen or Salmasse, which is a goodly lande._\n\n\nAND for to go forth by the sea, there is an yle that is called Pater,\nand some call it Salmasse, for it is a great kingedome with many faire\ncities. In this lande groweth trees that beare meale, of which men\nmake faire bread & white & of good savour, and it seemeth lyke as it\nwere of wheate. And there be other trees that beare venym,[1] againe\nthe which is no medicine but one, that is to take of the leaves of the\nsame tree and stampe them, and tempre them with water and drinke it,\nor else he shall dye sodainly, for Treacle may not helpe. And if you\nwill know how this tree beare meale, I shall tell you, men hew with a\nhatchet aboute the rote of the tree by the earth, and they perce him\nin many sundry places, and then cometh out a lycoure the which they\ntake in a vessell, and sette in the sonne and dry it, and when it is\ndry, they cary it unto the mille to grynde, and so it is faire meale\nand white. Also hony wyne, and venym are drawen out of other trees in\nthe same maner, and they put it in vessels to keepe. In that yle is a\ndead sea, which is a water that hath no grounde and if anythinge fall\ntherein it shall never be founde, besyde that sea groweth great canes\nand under theyr rootes men finde precious stones of great vertue,\nfor he that beareth one of those stones uppon him, there may no yron\ngreve[2] him nor drawe blood on hym, and therefore they y^t have those\nstones fyght full hardely, for there may no quarell[3] nor such thing\ngreve them, therefore they that knowe the maner make their quarell\nwithout yron & so they sleay them.\n\n[Illustration]\n\n\n    [Footnote 1: Poison, _i.e._, are poisonous.]\n\n    [Footnote 2: Wound or hurt.]\n\n    [Footnote 3: Arrow.]\n\n\n\n\nCAP. LVIII.\n\n  _Of the Kingdome of Talonach, the king thereof hath many wyves._\n\n\n[Illustration]\n\nTHEN is there another yle that men call Talonach, that is a greate\nlande, and plenteous of goods & fyshes, as you shall hereafter heare.\nAnd the King of the lande hath as many wives as he will, a thousande\n& mo, and lyeth never by one of them but once, and that lande hath a\nmarvayle that is in no other land, for all maner of fyshes of the sea\ncometh there once a yeare, one after another, and lyeth him nere the\nlande, sometime on the lande, and so lye three dayes, and men of that\nlande come thither and take of them what he will, and then go those\nfyshes awaye and another sorte commeth, and lyeth also three dayes and\nmen take of them, and doe thus all maner of fyshes tyll all haue bene\nthere, and menne have taken what they wyll. And menne wot[1] not the\ncause why it is so. But they of that countrey saye, that those fyshes\ncome so thyther to do worship to theyr king, for they say he is\nthe most worthiest king of the worlde for he hath so many wives and\ngeateth so many children of them. And that same kinge that XIIII M\nOlyfauntes or mo which be all tame, and they be all fedde of the men\nhis countrey, for his pleasure bicause that he may haue them redy to\nhis hande when he hath any warre against any kyng or prince, and then\nhe doth put uppon theyr backs castels & men of warre as the use is of\nthe lande, and lykewyse do other kyngs and princes thereabout.\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Know.]\n\n\n[Decoration]\n\n\n\n\nCAP. LIX.\n\n  _Of the ylande called Raso[1] where men be hanged as sone as\n    they are sicke._\n\n\n[Illustration]\n\nAND from this yle menne go unto another yle that men call Raso, and\nmenne of this yle when that theyr friendes are sicke & that they\nbeleve surely that they shal dye, they take them & hange them al quick\non a tree, and say that it is better that byrdes, that are aungels of\nGod, eate them, than wormes of the earthe. Fro thence men go to an\nyle where the men are of ill kinde, for they nourishe houndes for to\nstrangle men. And when theyr friendes are sicke that they hope they\nshal dye, then do those houndes strangle them, for they wyll not that\nthey dye a kyndely death, for then shoulde they suffre to great paine\nas they say, & when they are thus dead they eate theyre flesh for\nvenison.\n\n\n    [Footnote 1: _Pynson_ and others say Gaffolo or Caffolos.]\n\n\n\n\nCAP. LX.\n\n  _Of the ylande of Melke wherein dwelleth evill people._\n\n\n[Illustration]\n\nFROM thence menne go through many yles by sea unto an yle that men\ncall Melke, and there be full yll people, for they haue none other\ndelyte but to fyght and slee men, for they drinke gladly mans blood,\nwhich blood they call good, and they that maye most sleay is of moste\nname amonge them. And if two men there be at stryfe and after bee made\nat one, it behoveth them to drink eyther others blood, or else the\naccorde is nought. From this yle men go to an yle that is called\nTracota where all men are as beastes & not reasonable, they dwell in\ncaves, for they haue not wyt to make them houses, they eate adders[1]\nand they speake not, but they make such a noyse as adders doe one to\nanother, and they make no force of ryches but of a stone that hath\nforty colours, and it is called Traconyt after that yle, they know not\nthe vertue thereof but they covete it for the great fayreness.\n\n[Illustration]\n\n\n    [Footnote 1: Pliny speaks (Book 7, cap. 2) of adder-eating\n    people in India and elsewhere, but he says they live to the\n    age of four hundred years, which is supposed to be owing to\n    the flesh of vipers, which they use as food, in consequence\n    of which they are free from all noxious animals, both in their\n    hair and their garments. In book 29, c. 38, he also gives\n    directions for the preparation of viper's flesh for food.]\n\n\n\n\nCAP. LXI.\n\n  _Of an yland named Macumeran, whereas the people haue heads lyke\n    houndes._[1]\n\n\n[Illustration]\n\nFROM that yle menne go to an yle that is called Macumeran, whiche is\na greate yle and a fayre and the men and women of the countrey haue\nheads like houndes, they are reasonable & worship an oxe for their\ngod, they go all naked but a little clothe before them, they are good\nmen to fighte, & they beare a great target with which they couer all\nthe body and a speare in theyr hande, and if they take any man in\nbatayle they sende him to theyr King which is a great lorde & devoute\nin his faith, for he hath about his necke on a cord thre hondred\npearles great & orient,[2] in maner of Pater noster, and as we saye\nPater noster, and Ave maria. Right so ye King saith euery day three\nhundred prayers to his god before he eate, & he beareth also about hys\nnecke a ruby, oryent, fine & good, that is neer a foote & five fingers\nlong. For when they chuse theyr Kyng they giue to him that Ruby to\nbeare in his hande, and then they lead him riding about the citie,\nand then euer after are they subjecte to him, and therefore he beareth\nthat Ruby alway about his necke, for if he beareth not the Ruby, they\nwoulde no longer holde hym for kynge. The greate Caane of Cathay hath\nmuch coveted this Ruby: but he might never haue it, neither for war\nnor for other catell,[3] and this Kinge is a full true & a righteous\nman, for men may go safely & surely through his lande & beare y^t he\nwill, for there is no man so hardy to let[4] them. And from thence men\ngo to an ile that is called Silo, this ile is more than a hundred[5]\nmyle about and therein be many serpents which are great with yelow\nstripes & they haue foure feete, with short leggs & great claws, some\nbe five fadome[6] of length & some of viii & some of x & some more and\nsome lesse & be called Cocodrylles & there are also many wylde beasts\n& Olyfants.[7] Also in this yle & in many yles thereabout are many\nwyld geese with two heads, and there be also in y^t countrey white\nlyons and many other dyverse mervaylous beastes, & if I should tell it\nall it should be to long.\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Again in Book 7, cap. 2, Pliny speaks of\n    _Cynocephali_, or dog-headed people, for he says that on many\n    of the mountains there is a tribe of men, who have the heads\n    of dogs, and clothe themselves with the skins of wild beasts.\n    Instead of speaking, they bark; and, furnished with claws,\n    they live by hunting and catching birds.]\n\n    [Footnote 2: Oriental,--coming from the East.]\n\n    [Footnote 3: Nor in exchange.]\n\n    [Footnote 4: Hinder.]\n\n    [Footnote 5: Others say 800.]\n\n    [Footnote 6: A fathom is 6 feet.]\n\n    [Footnote 7: Elephants.]\n\n\n\n\nCAP. LXII.\n\n  _Of a great yland called Dodyn, where are many diverse men of\n    evill conditions._\n\n\n[Illustration]\n\nTHEN there is another yle that men call Dodyn, & it is a great yle. In\nthis yle are maner diverse maner of men y^t haue evyll maners, for the\nfather eateth the son & the son the father the husband his wyfe and\nthe wyfe hir husbande. And if it so be that the father be sicke, or\nthe mother, or any frend, the sonne goeth soone to the priest of the\nlaw & prayeth him that he will aske of the ydoll if his father shall\ndye of that sicknesse or not. And then the priest and the son kneele\ndowne before the ydole devoutly & asketh him, and he aunswereth to\nthem, and if he say that he shall lyve, then they kepe him wel, and if\nhe say that he shall dye, then commeth the priest with the son or with\nthe wyfe or what frende that it be unto him y^t is sicke, and they lay\ntheir hands over his mouth to stop his breath, and so they sley him &\nthen they smite all the body into peces & praieth all his frendes\nfor to come and eate of him that is dead, and they make a great feste\nthereof and haue many minstrels there, and eate him with great melody.\nAnd so when they haue eaten al y^e flesh, then they take the bones and\nbury them all singing with great worship, and all those that are of\nhis friendes that were not there at the eating of him haue great shame\nand vylany, so that they shall never more be taken as frends. And\nthe King of this yle is a great lord and mightie, & he hath under him\nLIIII grete Yles and eche of them hath a King, and in one of these\nyles are men that haue but one eye, & that is in the middest of theyr\nfront and they eate not flesh & fishe all rawe. And in another yle\ndwell men that haue no heads & theyr eyen are in theyr shoulders &\ntheyr mouth is on theyr breste.[1] In another yle are men that haue no\nhead ne eyen and theyr mouth is in theyr shoulders. And in another yle\nare men that haue flatte faces without nose and without eyen, but they\nhaue two small round holes in stede of eyen, and they haue a flatte\nmouth without lippes. And in that yle are men also that haue their\nfaces all flat without eyen, without mouth & without nose, but they\nhaue their eyen and their mouth behinde on their shoulders. And in\nan other yle are foule men that haue the lippes aboute the mouth so\ngreate that when they sleepe in the sonne, they cover all theyr face\nwith the lippe. And in another yle are lyttle men as dwarfes, and haue\nno mouth but a lyttle rounde hole & through that hole they eate their\nmeat with a pipe, & they haue no tongue & they speake not but they\nblow & whistle and so make signes one to another. And in another yle\nare men with hanging eares unto their shoulders.[2] And in another yle\nare wild men with hanging eares & haue feete lyke an hors & they run\nfaste & they take wild beastes and eate them. And in another yle are\nmen that go on theyr handes & feete lyke beasts & are all rough and\nwill leape upon a tree like cattes or apes. And in an other yle are\nmen that go euer uppon theyr knees mervaylosly, and haue on euery\nfoote viii Toes.[3] Many other maner of folke bee in the sea in yles\nthereabout, of whome it were to longe to tell all.\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n\n    [Footnote 1: Here again Pliny says in his 7th book, cap.\n    2:--\"These people dwell not very far from the Troglodyt\u00e6\n    (_dwellers in caves_) to the west, of whom again there is\n    a tribe who are without necks, and _have eyes in their\n    shoulders_.\"]\n\n    [Footnote 2: See Appendix.]\n\n    [Footnote 3: Here a paragraph is omitted, not being suitable\n    for general readers.]\n\n\n\n\nCAP. LXIII.\n\n  _Of the Kingedome named Mancy which is the best kingedome of\n    the worlde._\n\n\nTO go from this yle toward the east many journies a man shall finde a\nkingdome that is called Mancy[1] & this is in Inde the more, & it is\ny^e most delectable and plenty of goods of all the worlde. In this\nlande dwell christen men and Sarasins, for it is a great lande, and\ntherein are II M great cities & many other townes. In this lande no\nman goeth a begging, for there is no pore man, and there men haue\nbeardes of heare[2] as it were cattes. In this lande are faire women,\nand therefore some men call that lande Albany, for the white folke,\nand there is a citie that men call Latorim and is more[3] than Paris,\nand in that land are birdes twise greater than they be here and there\nis all maner of vytayles good cheape.[4] In this countrey are whyte\nhennes, and they beare no feathers but woll[5] as shepe doe in our\nlande; and women of that countrey that are wedded beare crownes uppon\ntheyr heads that they may be knowne by. In this countrey they take a\nbeast that is called Loyres, and they keepe it to goe in to waters or\nryvers, and straighte waye hee bringeth out of the water great fishes,\nand thus they take fishe as longe as they will, and as them nedeth.\nFro this citie men go by many journeys to an other citie that is\ncalled Cassay,[6] that is the fayrest citie of the worlde, and that\ncitie is fifty myle about and there is in that citie mo than xii[7]\nprincipall gates without. From thence within three myle is an other\ngreat citie, and within this citie are more than xii thousand bridges\nand upon eche bridge is a stronge toure where the kepers dwell to kepe\nit against the great Caane, for it marcheth[8] on his land. And on one\nside of the citie runneth a great river, and there dwell christen men\n& other for it is a good countrey and plentious, & there groweth right\ngood wine. In this noble citie the King of Mancy was wont to dwell and\nthere dwell religious men, as fryers. And men go vpon the river till\nthey come to an Abbey of Monkes a lyttle from the citie & in y^t Abbey\nis a great gardeine, and therein is many maner of trees of divers\nfruites, in that gardein are divers kindes of beastes, as Baboyns,[9]\nApes, Marmosets and other, & when the covent[10] haue eaten, a monke\ntaketh the reliefe[11] & beareth it into the gardein, & smiteth once\nwith a bell of silver which he holdeth in his hand, anone come out\nthese beastes that I speake of and many nere II or III thousand,[12]\nand he giveth them to eate of[13] faire vessels of silver, & when they\nhaue eaten he smyteth the bell againe and they go away, and the monke\nsayth that those beasts are soules of men that are dead, and those\nbeastes that are fayre are soules of Lordes and other rich men, &\nthose that are foule beastes are soules of other commons, and I asked\nthem if it had not been better to give that relife to pore men, & they\nsayde there is no pore men in y^e countrey and if there were yet\nwere it more almes to give it to those soules y^t suffer there their\npenaunce & may go no farther to get their meat, than to men that haue\nwit & may travail for theyr meat. Then come men to a citie y^t is\ncalled Chibens & there was the first sege[14] of the King of Mancy. In\nthis citie are LX brydges of stone as fayre as they may be.\n\n[Illustration]\n\n\n    [Footnote 1: Or Manzi, that part of China south of the river\n    Hoang-ho.]\n\n    [Footnote 2: _Pynson_ has \"berdes _thynne_ of here, as it were\n    cattes.\"]\n\n    [Footnote 3: Larger.]\n\n    [Footnote 4: _Pynson_ here has, \"and there is plenty of great\n    neddres (_adders_) of whyche they make a greate fest and ete\n    theym at great solemnytees. For, if a man make a greate fest,\n    and had gyven them all the mete that he myght gete, and he\n    give theym no neddres, he hath no thanke for all that he\n    doth.\"]\n\n    [Footnote 5: Wool.]\n\n    [Footnote 6: Hangchow-fu.]\n\n    [Footnote 7: _Pynson_ says, \"There is in y^t citie mo than VII\n    thousand gates and each of III gate is a good toure where the\n    kepers dwell,\" &c.]\n\n    [Footnote 8: Borders.]\n\n    [Footnote 9: Baboons.]\n\n    [Footnote 10: Convent.]\n\n    [Footnote 11: What is left over.]\n\n    [Footnote 12: _Pynson_ says III Thousand or IIII Thousand.]\n\n    [Footnote 13: Off.]\n\n    [Footnote 14: Seat or settlement.]\n\n\n\n\nCAP. LXIIII.\n\n  _Of the lande of Pygmen,[1] wherein dwell but smal people of\n    three spanne long._\n\n\nWHEN men passe from that citie of Chibens, they passe over a great\nriver of freshe water, and it is nere IIII mile brode & then men enter\ninto the lande of the great Caan. This river goeth through the land of\nPigmeens, and there men are of little stature for they are but three\nspan long, and they are right fayre bothe men and women, though they\nbee little, and they are wedded when they are halfe a yere olde, and\nthey live but viii[2] yeare, and he that liveth viii yeare is holden\nright olde, and these small men are the best workemen in sylke and of\ncotton in all maner of thing that are in the worlde, and these smal\nmen travail not nor tyl land but they haue amonge them great men, as\nwe are, to travaill for them & they haue great scorne of those great\nmen, as we would haue of giaunts or of them if they were among us.\n\n\n    [Footnote 1: Pigmies, dwarfs. Homer, in the third book of the\n    Iliad, has immortalized the Pigmies and their battles with the\n    Cranes. (See Appendix for a curious engraving.) Pliny, in his\n    7th Book, cap. 2, speaks thus of them: \"Beyond these people,\n    and at the very extremity of the mountains, the Trispithami\n    (_from_ [Greek: treis], _three, and_ [Greek: spithamai],\n    _spans_), and the Pigmies are said to exist; two races that\n    are but three spans in height--that is to say, twenty-seven\n    inches only. They enjoy a salubrious atmosphere and a\n    perpetual spring, being sheltered by the mountains from the\n    northern blasts: it is these people that Homer has mentioned\n    as being waged war upon by cranes. It is said that they are in\n    the habit of going down, every spring, to the sea shore in a\n    large body, seated on the backs of rams and goats, and armed\n    with arrows, and there destroy the eggs and the young of those\n    birds; that this expedition occupies them for the space of\n    three months, and that otherwise it would be impossible for\n    them to withstand the increasing multitudes of the cranes.\n    Their cabins, it is said, are built of mud, mixed with\n    feathers and egg-shells. Aristotle, indeed, says that they\n    dwell in caves; but, in other respects, he gives the same\n    details as other writers.\"]\n\n    [Footnote 2: Other editions say six or seven years.]\n\n\n[Decoration]\n\n\n\n\nCAP. LXV.\n\n  _Of the citie of Menke where is a great navy._\n\n\nFROM this land men go through many countreys cities & towns, till they\ncome to a citie that men call Menke. In that citie is a great navy of\nships and they are as white as snow of the kind of the wod that they\nare made of & they are made as it were great houses with halles and\nchambres and other easements.[1]\n\n\n    [Footnote 1: Conveniences.]\n\n\n\n\nCAP. LXVI.\n\n  _Of the land named Cathay and of the great riches thereof._\n\n\nAND from thence men go uppon a river that men call Ceremosan, and this\nriver goeth throughe Cathay[1] & doth many times harme when it\nwaxeth great. Cathay is a faire countrey & rich, ful of goods and\nmerchandises, thether come marchauntes everye yeare for to fetch\nspices and other marchandises more commonly than they do in other\ncountreys. And ye shall understand that marchaunts that come from\nVenice or from Gene or from other places of Lombardy, or of Italy,\nthey go by sea and land, xi monthes and more or they may come to\nCathay.\n\n\n    [Footnote 1: Northern China.]\n\n\n\n\nCAP. LXVII.\n\n  _Of a great citie named Cadon therein is the great Caanes\n    palaice and sege._\n\n\nIN the province of Cathay towards the East, is an olde citie & beside\nthat citie the Tartariens have made an other citie that men call\nCadon,[1] y^t hathe xii[2] gates, and betwene eche two gates is a\ngreat myle, so those two cities the olde and the new is round about\nxx myle. In this citie is the palaice and sege of y^e great Caane in\na full faire place and great, of which the wals about is two myle, and\nwithin that are many fayre places, and in the gardeyne of that palaice\nis a right greate hill on the which is an other palaice, and it is the\nfayrest that may bee founde in any place, and all about that hyll\nare many trees berynge divers fruites, and about that hyll is a great\ndyche, and there nere are many rivers on eche syde, and in those are\nmany wylde foules that he may take and not go out of the palayce.\nWithin y^e hall of that palaice are xxiiii pillers of gold and all the\nwalks are covered with rych skynnes of beastes that men call Panthera.\n\nThose are fayre beastes and well smelling and of the smell of those\nskynnes, none evyll smell may come to the palayce, those skynnes are\nas redde as bloude, and they shine so against the Sonne that a man can\nscarcely beholde them and those skynnes are estemed there as much as\ngolde.\n\nIn the myddest of the palace is a place made that they call the\nMonture[3] for the great Caane, that is well made with precious stones\nand great hanging about, and at the foure corners of that Montour\nare foure nedders[4] of golde, & under that mountour and about are\nconduites of bevrage that they drink in the Emperour's courte. And the\nhall of that palayce is richly dight and wel, and firste at the upper\nende of the hall is the throne of the Emperour right hie where he\nsitteth at meate (_at a_) table that is well bordered with gold and\nthat bordure is full of precious stones and great pearles, and the\ngreces on which he goeth up are of diverse precious stones bordred\nwith golde.\n\nAt the left syde of his throne is the sege of his wife a degree lower\nthan he sitteth and that is of Jasper bordred with gold and the sege\nof his seconde wife is a degree lower than the fyrste, and that is\nalso of good Jasper bordred with golde and the sege of the thyrd wife\nis a degree lower than the seconde for alwaye he hathe three wives\nwith him wheresoeuer he is, besyde these wives on the same side\nsetteth other ladies of his kin eche one lower than other, as they are\nof degree, and all those that are wedded, haue a counterfaite[5] of a\nman's foote uppon their heads a cubite long and all made with precious\nstones, & about they are made with shining fethers of pecockes or such\nother in tokening that they are in subjection to man & under men's\nfeete, & they that are not wedded haue none such. On the right side\nof the Emperour sitteth fyrste his sonne the which shall be Emperour\nafter him, and he sitteth also a degree lower than the Emperour in\nsuch maner of seges as the Emperour sitteth, and by him sitteth other\nlordes of his kyn, eche one lower than other as they are of degree.\nAnd the Emperour hath his table by himselfe alone that is made of\ngolde and precious stones, or of white Crystal or yelowe, bordred with\ngolde, and eche one of his wyves hath a table by hirselfe. And under\nthe Emperours table sitteth foure clerkes at his feete that wryteth\nall that the Emperour sayth be it good or ylle. And at great feastes\nabout the Emperours table, and all other tables in the hall is a vine\nmade of gold that goeth all about the hall, and it hath many braunches\nof grapes lyke to grapes of the vine, some are white, some are yelowe,\nsome red, some grene, and some blacke, all the red are of rubies of\ncremes[6] or allabonce, the white are of cristall or byrall,[7] the\nyelowe are of topaces, the grene are of Emeraudes & Crysolytes, and\nthe blacke are of Quickes and Gerandes, & this vyne is made thus\nof precious stones so properly that it seemeth that it were a vyne\ngrowinge. And before the borde of the Emperour standeth great lordes\nand no man is so hardy to speke unto hym, except it be musicians for\nto solace the Emperour. And all the vessell that is served in his hall\nor chambres, are of precious stones and namely at tables where great\nlordes eate, that is to say, of Jasper, crystall, amatyst, or fyne\ngolde, and the cuppes are of Emeraudes, saphyres, topaces, and many\nother maner of stones; and (_of_) silver haue they no vessell, for\nthey praise silver but little to make vessell of, but they make of\nsilver greces, pylers & paviments of halles & chambres. And ye shall\nunderstande that my felaw & I were in wages with him xvi moneths\nagainst the Kinge of Mancy,[8] uppon whome he made warre, and the\ncause was we had so great desire to see the nobilitye of his court,\nif it were suche as we heard speake of, and forsoth we founde it more\nricher & solempne than ever we harde speake of, and we should neuer\nhaue beleved it, had we not seene it. But ye shall understande the\nmeat and drinke is more honest among us than it is in those countreys,\nfor all the comons eate upon skines of beastes on theyr knees and eate\nbut fleshe of all maner of beastes, & when they haue all eate they\nwipe theyr handes on their skirtes & they eate but once in the day &\neate but little bread but the maner of the lordes is full noble and\nrichly.\n\n\n    [Footnote 1: Others call it Sugarmago or Eugarmago.]\n\n    [Footnote 2: _Pynson_ says seven.]\n\n    [Footnote 3: This is a curious term, which can scarcely\n    be translated. A French edition has _Mountaynette_, which\n    _Cotgrave_ says is a little mountain. A Latin edition says\n    _Ascensorium_.]\n\n    [Footnote 4: Serpents.]\n\n    [Footnote 5: Representation.]\n\n    [Footnote 6: I have up to the present failed in finding\n    equivalents for these two words, also for Quickes (spelt\n    in _Pynson_ Onichez, which may probably mean onyxes,) and\n    Gerandes. This latter word is spelt in one MS. _Garantez_,\n    and may mean garnet. Cotgrave gives _Alabandique_, \"a kinde of\n    blacke stone mingled with purple.\"]\n\n    [Footnote 7: Beryl.]\n\n    [Footnote 8: _Marco Polo_ gives a graphic description of the\n    invasion and subjection of Manzi, or Southern China, in the\n    year 1268, by Kublai's great general _Bayan_ (great or\n    noble) _Hundred eyes_. If, therefore, there is any truth in\n    Mandeville, he and his \"felaw\" may have helped to put down an\n    insurrection in the kingdom of Manzi.]\n\n\n[Decoration]\n\n\n\n\nCAP. LXVIII.\n\n _Wherefore that the Emperour of Cathay is called the great Caane._\n\n\nAND ye shall understande why he is called y^e great Caane, ye knowe\ny^t all the worlde was destroied with Noes floud but Noe his wife &\nchildren. Noe had three sons, Sem, Cham & Japhet. Cham when he saw his\nfather naked when he slept, scorned him & therefore he was cursed and\nJaphet covered him againe. These three brethrene hadde all the land.\nCham toke the best parte eastward that is called Asia. Sem toke Afryke\nand Japhet toke Europe. Cham was the mightiest and richest of his\nbretherne and of him are come the Paynim folke & divers maner of men\nof the yles, some headlesse, and other men disfigured, and for this\nCham the Emperour there called him Cham and Lord of all. But ye shall\nunderstande that the Emperour of Cathay is called Caane, and not\nCham, & for this cause, it is not long ago that all Tartary was in\nsubjection and thrall to other nations about, and they were made\nherdemen to kepe beastes, and among them was vii linages[1] or kindes,\nthe firste was called Tartary that is the best, the second linage is\ncalled Tamghot,[2] the third Furace,[3] the fourth Valaire, the fifth\nSemoth,[4] the sixth Menchy,[5] the seventh Sobeth.[6] These are all\nholding of the great Caane of Cathay. Now it befell so that the first\nlinage was an olde man & hee was not ryche and men called him Chanius.\nThis man lay and slept on a nighte in his bedde, and there came to him\na knighte, all white, sitting uppon a white hors, and sayde to him,\nCaane slepeste thou? God that is almighty sent me to thee, & it is\nhis will that thou saye to the vii linages y^t thou shalt be theyr\nEmperour, for ye shall conquere all the lande about you, and they\nshall be in your subjection as you have bene in theirs. And when morow\ncame he rose up and sayde it to the vii linages, and they scorned him\nand sayde he was a fole, and the next night the same knighte came to\nthe vii linages and bad them of gods behalfe to make Chanius their\nEmperour, and they shold be out of all subjection. And on the morow\nthey chose Chanius to be Emperour, and dyd him all worship that they\nmight do, & called him Caane as the white knighte called him, and they\nsayde they would doe as he badde them. Then he made many statutes and\nlawes, the which he called Ysakan.[7] The firste statute was, that\nthey shoulde be obedient to God almyghtie, and beleve that he should\ndeliver them out of thraldome, and that they shoulde call on him in\nall their workes. Another statute was, y^t all men that might beare\narmes shoulde be nombred, and to eche x shoulde be a master, and to\na hundred a master, and to a thousand a master. Then he commaunded\nto all the greatest and principallest of the vii linages, that they\nshould forsake all that they had in heritage or lordship, and that\nthey should hold them payed of that he wold give them of his grace,\nand they did so. And also he bad them y^t eche man should bringe\nhis eldest sonne before him, and sleay his owne sonne with his owne\nhandes, and smyte of their heads, and as sone they did his bidding.\nAnd when he saw they made no letting[8] of what he bad them, then bad\nhe them folow his baner, and then he put in subjection all the landes\nabout him.\n\n\n    [Footnote 1: People or tribes.]\n\n    [Footnote 2: Tangut, or Tangh\u00fat, is the name given to certain\n    tribes of Thibetan extraction, who lived on the north-west\n    frontier of China.]\n\n    [Footnote 3: Called variously Eurache, Semoche, Megly and\n    Coboghe, whose relative positions can scarcely now be defined\n    accurately.]\n\n    [Footnote 4: As Footnote #3.]\n\n    [Footnote 5: As Footnote #3.]\n\n    [Footnote 6: As Footnote #3.]\n\n    [Footnote 7: Others write it Ysya-Chan.]\n\n    [Footnote 8: Hindrance.]\n\n\n\n\nCAP. LXIX.\n\n  _How the great Caane was hid under a tree, and so escaped his\n    enimies bicause of a byrd._\n\n\nAND it befell on a day that the Caane rode with a fewe men to see the\nlande that he had wonne, and he met with a greate multitude of his\nenimies and there he was caste downe of his horse, and his horse\nslayne, and when his men saw him at y^e earth[1] they went[2] he had\nbeen deade, and fledde, & the ennimies folowed after, and when he\nsawe his ennimies were fer,[3] he hid him in a bushe, for the wod was\nthicke there, and when they were come againe from the chace, they went\nto seke among the wood if any were hid there, and they founde many,\nand as they came to the place where he was, they saw a birde sitte\nuppon a tree, the which byrd men call an Oule, and then sayd they,\nthat there was no man, for the birde sat there, and so went they away,\nand thus was the Caane saved from death, & so he went awaye on a night\nto his owne men, which were glad of his comming, and from that time\nhitherwardes men of that countrey haue that byrde in great reverence,\nand for that cause they worship that byrd aboue all other birds of\nthe worlde. And incontinent he assembled all his men, rode uppon his\nenimies and destroyed them, and when he had won all the landes that\nwere aboute him, he helde them in subjection. And when the Caane had\nwon all the lordes to mounte Belyan, the white knighte came to him in\na vision againe, and said unto him, Caan the will of God is, that thou\npasse the mounte Belyan, and thou shalt win many landes, and for thou\nshalt find no passage, go thou to mount Belian that is upon the sea\nside and knele ix times thereon against the east in the worship of\nGod, & he shall shew thee a way how thou shalt passe, and Caan did\nso, & anon the sea that touched the hil, withdrew him, & shewed him\na faire way of ix foote brode betwene the hill and the sea, & so he\npassed right wel with al his men, & then he wan the land of Cathay\nthat is the best land and the greatest of all the worlde, and for\nthose ix knelings and the ix foote of way, Caane and the men of\nTartary have the number of ix in great worship.\n\n\n    [Footnote 1: On the ground.]\n\n    [Footnote 2: Weened--supposed, imagined.]\n\n    [Footnote 3: Far away.]\n\n\n\n\nCAP. LXX.\n\n  _Of the great Caanes letters and the wryting about his seale._\n\n\nNOW when he had wonne the lande of Cathay he dyed, and then raigned\nafter Cythoco[1] the eldest sonne of Caane, & his other brothers went\nto winne them landes in other countreys, and they wan the land of\nPruisse, and of Russy & they dyd cal themselfe Caane, but he of Cathay\nis the greatest lorde of all the worlde and so he called him in his\nletters and sayth thus, _Caane filius dei excelsi, universam terram\ncoulentium summus imperator, & dominus dominantium_ That is to say,\nCaane Gods son, Emperour of all those that tyll all the lande, and\nLorde of all lordes. And the writing about his great seale is, _Deus\nin celo & Caane super terram ejus fortitudo omnium hominum imperatoris\nsigillum_ That is to say, God in heaven, Caan uppon earth, his\nstrength the seale of the Emperor of all men. And the wryting\nabout his privy seale is, _Dei fortitudo omnium hominum imperatoris\nsigillum_ That is to say, The strength of God, seale of the Emperour\nof all men. And if it be so that they be not christen, yet the\nEmperour and the Tartarins beleve in God Almightie.\n\n\n    [Footnote 1: In other editions Ecchecha. In reality,\n    Ok-lar-Khan, who succeeded his father in 1229, and reigned\n    over the Tartars till 1241.]\n\n\n\n\nCAP. LXXI.\n\n  _Of the governaunce of the countrey of the great Caane._\n\n\nNOW haue I tolde you why he is called the great Caane, now shall I\ntell you of the governinge of his courte when they make great feastes,\nand he kepeth foure principall feastes in the yeare, the fyrste of his\nbyrth, the seconde when he is borne to the Temple to be circumcised,\nthe third is of his ydoles when they begin to speake, and the fourth\nwhen the ydole beginneth fyrst to do myracles, & at those tymes he\nhath men well arayed by thousands and by hundreds and eche one wote\nwell what he shal do. For there is fyrst ordeined 4000 rich barons and\nmighty for to ordeine the feast & to serve the Emperour & all these\nbarons haue crowns of gold well dight with precious stones and\npearles, and they are clad in clothes of golde & camathas[1] as richly\nas they may bee made & they may well have suche clothes for they\nare there of lesse pryce than wollen cloth is here. And these foure\nthousande barons are departed in foure parties, & eche company is clad\nin diverse colour ryght richely, and when the first thousand is passed\nand hath shewed them, then come the seconde thousande, and then the\nthirde thousande & then the fourth, and none of them speketh a word.\nAnd on the one side of the Emperours table sitteth many phylosophers\nof many sciences, some of Astronomie, Nygromancie[2], Geometry,\nPyromacy,[3] & many other sciences, and some haue before them\nAstrolabes[4] of golde or of precious stones full of sande or of coles\nbrenning, some haue horologes[5] well dight and richly, and many other\ninstruments after their sciences. And at a certaine houre when they\nsee time, they say to men that stand before them, make peace, and\nthen saye those men with a loude voyce to all the hall, now be\nstyll awhile, and then saith one of the philosophers, eche man make\nreverence and encline to the Emperour, that is Gods sonne, and lorde\nof the worlde, for now is time and houre, and then all men enclyne\nto him, and knele on the earth, and then the Phylosopher biddeth them\nrise up againe. And at another houre another philosopher biddeth them\nput their fingers in theyr eares and they do so, and at another houre\nanother philosopher biddeth that all men shall laye their hande on\ntheir heads, and they do so, and then he biddeth them take them away\nand they doe so, and thus from houre to houre they bid divers thinges.\nAnd I asked privily what it shoulde meane and one of the masters said\nthat the enclining and the kneling on the earth at that time hath this\ntoken, that all those men that kneled so shall evermore be true to the\nEmperour, that for no gift nor thretning they shal never be traitours\nnor false to him and the putting of the finger in the eare hath this\ntoken, that none of those shall here any yll spoken of the Emperour\nor his counsayll. And ye shall understande that men dight nothing,\nas clothes, bread, drinke nor no such things to the Emperour but at\ncertaine hours that the Philosophers tell, and if any man reyse\nwar against the Emperour in what countrey so ever it bee these\nPhilosophers know it sone, & tell y^e Emperour or his counsail and he\nsendeth men thether, for he hath many men. Also he hath many men\nthat kepeth birdes, as gerfaukons[6], sperhaukes,[7] faucons,[8]\ngentils,[9] lavers, sacres,[10] popyniaye[11] that can speake, and\nmany other, ten thousande olyphants, baboynes, marmosets and other and\nhe hath ever aboute him many Physicions more than two hundred that are\nChristen men & xx sarasyns, but yet he trusteth more to Christen men\nthan in Sarasyns. And there is in that countrey many Sarasins and\nother Servaunts that are Christen and converted to the faith, through\npreching of good Christen men that dwel there, but there are many that\nwill not that men[12] wete that they are Christen.\n\n\n    [Footnote 1: A rich silken or thread stuff.]\n\n    [Footnote 2: Necromancy, or foretelling events by pretended\n    communion with the dead.]\n\n    [Footnote 3: Divination by fire.]\n\n    [Footnote 4: An astronomical instrument.]\n\n    [Footnote 5: Timepieces.]\n\n    [Footnote 6: Girfalcons.]\n\n    [Footnote 7: Sparrowhawks.]\n\n    [Footnote 8: Falcons.]\n\n    [Footnote 9: Gentles.]\n\n    [Footnote 10: Sakers or Peregrine hawks.]\n\n    [Footnote 11: Parrots.]\n\n    [Footnote 12: Will not let men know.]\n\n\n\n\nCAP. LXXII.\n\n  _Of the great ryches of the Emperour and of his dispending._\n\n\nTHIS Emperour is a great lorde, for he may dispend what he will\nwithout nombre, bicause he spendeth nother sylver nor golde & maketh\nno money but of lether or skynnes, and this same money goeth through\nall his lande, and of the sylver & gold buylded he his palaces. And\nhe hath in his chambre a piller of golde in the which is a Ruby, and\ncarbuncle of a foote[1] long, the which lighteth all his chambre by\nnight & he hath many other precious stones & rubies, but this is the\nmost.[2] This Emperour dwelleth in the sommer towardes the North in a\ncitie that men call Saydus and there it is colde enoughe, and in the\nwinter he dwelleth in a citie that men call Camalach, and there it\nis right hot, but for the most part is he at Cadon, that is not farre\nthence.\n\n\n    [Footnote 1: Others say half a foot. There were always rumours\n    in the East of wonderful rubies, especially one belonging\n    to the King of Ceylon, which Kublai Khan is reported to have\n    coveted, and wished to purchase.]\n\n    [Footnote 2: The greatest.]\n\n\n\n\nCAP. LXXIII.\n\n  _Of the ordynaunce of the lordes of the Emperour when he rideth\n    from one countrey to another to warre._\n\n\nAND when this great Caane shall ryde from one countrey to another\nthey ordeyne foure hostes of people, of which the fyrst goeth before\na daies journey; for that hoste lyeth at even where the Emperour shall\nlye on the morow, and there is plenty of vitailes. And another host\ncommeth at the right side of hym and an other at the left side, and\nin eche hoste is muche folke. And then commeth the fourth hoste behind\nhym a bowe draught, and there is more men in that than in any of the\nother. And ye shall understande that the Emperour rideth on no horse,\nbut when hee will go to any seacrete place with a privy meyny[1] where\nhe will not be knowne, but he rideth in a chariot with four wheles &\nthere uppon is a chamber made of a tree that men call _Lignum aloes_\nthat commeth out of Paradise terrestre, & that chamber is covered\nwith plates of fyne gold, and precious stones and perles, and foure\nOlyfants & foure Oxen all white go therein, and five or sixe great\nlordes ride about him, so that none other men shal come nigh him,\nexcept the Emperour call any, and in the same manner with a chariot\n& such hostes rideth the Empres by another side, and the Emperours\neldest sonne in that same aray, and they haue so much people that it\nis a great marvaile for to see.\n\n\n    [Footnote 1: Private retinue.]\n\n\n\n\nCAP. LXXIIII.\n\n  _How the empyre of the great Caane is departed[1] into xii\n    provinces & how that they do cast ensence in the fyre where\n    the great Caane passeth through the cities & townes in worship\n    of the Emperour._\n\n\nTHE land of the great Caane is departed in xii provinces, and euery\nprovince hath more than two thousande cities and townes. And when the\nEmperour rideth through the countrey, & he passeth through cities\n& townes, eche man maketh a fyre before his house, & caste therein\nensence & other things that giue good smell to the Emperour. And if\nany man of relygion that are Christen men dwel nere as the Emperour\ncometh they mete him with procession, with crosse and holye water, and\nthey singe, _Veni creator spiritus_ with a loude voyce, and when he\nseeth them comming he commaundeth the lordes that they ride nere to\nhim to make way that the religious men may come to him, and when he\nseeth the crosse, he doeth[2] of his hat that is made of precious\nstones and greate perles, & that hat is so riche that it is marvaile\nto tel, and then he enclineth to the crosse, & the prelate of the\nreligious men sayth orisons before him and giveth him the benison[3]\nwith the crosse, and he enclineth to the benison ful devoutly, and\nthen the prelate giveth him some fruite to the number of ix in a\nplatter of gold,[4] peares or apples or other fruite, & then the\nEmperour taketh one thereof and the other he giveth to his lordes,\nfor the maner is such there, that no strange man shall come before the\nEmperour but he giue him somewhat, after the olde law that sayth, _Non\naccedat in conspectu meo manis_[5] That is to say, No man come into\nmy sight idle. And then y^e Emperour biddeth these religious men that\nthey shall goe forth, so that the men of his hoste defyle them not,\nand those relygious men that dwell where the Empresse or the Emperours\nsonne cometh, they do in the same maner.\n\n\n    [Footnote 1: Partitioned.]\n\n    [Footnote 2: Taketh off.]\n\n    [Footnote 3: Blessing.]\n\n    [Footnote 4: Others say silver.]\n\n    [Footnote 5: Misprint for _vacuus_, empty-handed.]\n\n\n\n\nCAP. LXXV.\n\n  _How the great Caan is the mightiest lord of all the worlde._\n\n\nTHIS great Caane is the myghtiest lorde of the worlde, for prester[1]\nJohn is not so great a lorde as he, nor the Sowdan of Babilon, ne y^e\nEmperour of Percy. In this lande a man hath a hundred wives & some\nxi,[2] some more some lesse, & they take of their kin to wives, all\nsaue their sisters, their mothers & daughters and they take also wel\ntheyr stepmother if their father be dead, and men & women haue all one\nmaner of clothing, so that they may not bee knowne, but y^t women that\nare wedded beare a token on theyr heads, & they dwell not with their\nhousbandes, but he may lye by which he will. They have plenty of all\nmaner of beastes save swine, and forsoth they wyll (_have_) none, and\nthey beleve well in God that made all thing, & yet have they ydoles of\ngolde and sylver, and to those Idols they offer theyr fyrst mylke of\nbeastes.\n\n\n    [Footnote 1: In the 12th and 13th centuries there was a firm\n    belief that ruling over a vast population in the far East was\n    a most wealthy and powerful monarch of that name, who claimed\n    to be descended from one of the three kings who adored the\n    infant Christ.]\n\n    [Footnote 2: Others say 60.]\n\n\n\n\nCAP. LXXVI.\n\n  _Of other maners of this countrey._\n\n\nTHIS Emperour the great Caane hath three wives, and the principall\nwife was Prester Johns daughter. And the people of this countrey begin\nto doe all theyr thinges in the newe Moone, and they worshippe muche\nthe Sonne and the Moone, those men ryde commonly without spoores, &\nthey holde it a great sinne to breake one bone[1] with another, and to\nspyll mylke on the grounde, or any other lycour y^t men may drinke.[2]\nAnd when they haue eaten they wipe their handes uppon theyr skyrts,\nfor they haue no table clothes except it be right great lordes, and\nwhen they haue all eaten they put their dishes or platters not washed\nin the pot or cauldron with flesh that is left when they haue eaten,\nuntil they will eate another time, & rich men drink milke of mares, of\nasses, or other beastes, and other beverage that is made of milke and\nwater togither, for they haue neither beere nor wine. And when they go\nto warre, they warre full wysely, and eche man of them bereth two or\nthree bowes and many arowes and a great hatchet, gentilmen haue short\nswords,[3] and he that flyeth in batayle they sleay him, & they are\never in purpose to bring all the land in subjection to them, for they\nsay prophecies say that they shall be overcome by shot of archers,\nand that they shall turne them to their law, but they wot not what men\nthey shall be, and it is great peril to pursue the Tartaries when they\nflee, for they will shoot behinde and slea men as well as before, and\nthey have small eyen[4] as little birdes, and they are commonly false\nfor they holde not their promise. And when a man shal die among them,\nthey stick a speare in the earth beside him, and when he draweth to\nthe death, they go out of the house till he dead, and then they put\nhim in the earth in the fielde.\n\n\n    [Footnote 1: A bone.]\n\n    [Footnote 2: A passage is here omitted.]\n\n    [Footnote 3: Other editions say spears.]\n\n    [Footnote 4: Eyes.]\n\n\n\n\nCAP. LXXVII.\n\n  _How the Emperour is brought unto his grave when he is dead._\n\n\nAND when the Emperour is dead, they set him into a carte[1] in the\nmiddes of his tente, and they set before him a table covered with\na cloth, & there upon they set flesh and other meat & a cup full of\nmilke of a mare, and they set a mare with a colte by him, & a horse\nsadled & bridled, and they lay upon the horse golde & silver, and all\nabout him they make a greate grave, and with all the things they\nput him therein, as the tente, hors, golde & silver, and all that is\naboute him & they say, when he cometh in to another worlde he shall\nnot be without an house, nor hors, ne silver nor gold, and the mare\nshall give him milke & bringe forth more horses till he be well stored\nin the other worlde, & one of his chamberlaines or servants is put\nwith him in the earth for to doe him service in the other worlde, for\nthey belieue that when hee is dead he shall go to another world, and\nbe a greater lord there than here; & when that he is laid in the earth\nno man shal be so hardy[2] for to speake of him before his frendes.\n\n\n    [Footnote 1: Other editions say a chair.]\n\n    [Footnote 2: _I.e._, his name is never mentioned.]\n\n\n\n\nCAP. LXXVIII.\n\n  _When the Emperour is dead how they chose and make an other._\n\n\nAND then when the Emperour is dead the seaven linages gather them\ntogither, and they touch his son or the next of his blood, & they say\nthus, We wyll, and we ordeyne, and we pray thee that thou wilt be our\nlord & Emperour, and he enquireth of them and sayth, if ye will that I\nraigne upon you, then must ye doe all that I bidde you to doe. And if\nhe bid that any shal be slaine, he shal be slaine, & they aunswere all\nwith one voyce, y^t ye bid shall be done. Then saith ye Emperour, fro\nhenceforth, my word shal cut as my sword, and then they set him in a\nchaire, & crowne him, & then all the good townes thereabout send to\nhim presents, so much that he shall haue more than a C Camelles[1]\nladen with gold and silver, beside other Jewels y^t he shall haue\nof lords, of precious stones & gold without number & horse, & riche\nclothes of Camacas[2] and Tarins,[3] & such other.\n\n\n    [Footnote 1: Other editions say 60 chariots.]\n\n    [Footnote 2: See footnote, _ante_, p. 168.]\n\n    [Footnote 3: Tartarins, a kind of silken fabric.]\n\n\n\n\nCAP. LXXIX.\n\n  _What countreys and kingdomes lye next to the land of Cathay\n    and the frontes thereof._\n\n\nTHIS lande of Cathay is in Asia the depe,[1] and this same lande\nmarcheth toward the west upon the kingdome of Sercy,[2] the which\nwas sometyme to one of the three kings that went to seke our Lord in\nBethlem and all those that come of his kin are christen men. These men\nof Tartary drinke no wine. In y^e land of Corosaym,[3] y^t is at the\nnorth side of Cathay is right great plenty of goods, but no wine, the\nwhich hath at the east side a great wildernesse, that lasteth more\nthan an hundred journeys, and the best citie of that land is called\nCorasaym, & after the name of that citie is the lande called after,\nand men of this lande are good warriors and hardy, and thereby is the\nKingedome of Comayne, this is the most & the greatest kingedome of the\nworld, but it is not all inhabited, for in one place of the lande is\nso great cold, that no man may dwel ther for colde, and in an other\nplace is so great heat, that no man may dwell there, & there are so\nmany faithes[4] that a man wot not on what side hee may turne him, &\nin this lande are fewe trees bering fruite. In thys lande men ly in\ntentes, and they burne donge[5] of beastes for defaut of wood. This\nlande descendeth toward Pruse & Rossy & through this land runneth the\nriver Echell,[6] that is one of the greatest rivers in y^e world &\nit is frosen so hard euery yeare that men fight thereupon in great\nbattayles on horse and footemen more than a C.M[7] at once. And\na lyttle from y^e river is the great sea of Occyan, that they cal\nMaure[8] and betwene this Maure & Caspy[9] is a full straight passage\nto go towarde Inde and therefore King Alexander did make there a citie\ny^t men call Alexander, for to kepe that passage, so that no man\nmay passe but if he haue leave, & now is that citie called Port de\nfear,[10] and the principall citie of Comayne is called Sarachis,[11]\nthis is one of the thre ways to go to Inde, but through this way\nmay not many men go but if it be in winter, & this passage is called\nBerbent.[12] And another way is to go from y^e land of Turkescon[13]\nthrough Percy, & in this way are many journeys in wildernesse. And y^e\nthird way is that cometh from Cosmane & goeth through y^e great citie\n& through y^e Kingedome of Abachare.[14] And ye shall understand y^t\nall these kingedomes & lords unto Percy are holden of y^e great Caan &\nmany other & therefore he is a great lorde of men & of lande.\n\n\n    [Footnote 1: Lower Asia.]\n\n    [Footnote 2: Others write it Tharse.]\n\n    [Footnote 3: ? Khorassan.]\n\n    [Footnote 4: A misprint for flies.]\n\n    [Footnote 5: The usual fuel in an unwooded Asiatic country.]\n\n    [Footnote 6: Volga.]\n\n    [Footnote 7: Others say 200,000.]\n\n    [Footnote 8: The Black Sea.]\n\n    [Footnote 9: The Caspian Sea.]\n\n    [Footnote 10: Port de Fer, or Iron Gate. Other editions have\n    it \"Gate of Hell.\"]\n\n    [Footnote 11: Sarai, or Sara, on the Volga. Chaucer, in\n    \"Cambuscan,\" speaks of it thus:--\n\n      \"At _Sarra_ in the Londe of Tartarie\n      There dwelt a King that werri\u00ebd Russie.\"\n    ]\n\n    [Footnote 12: The Pass of Derbend, still called in Turkish\n    _Demir Kapi_, or the Iron Gate.]\n\n    [Footnote 13: Turkestan.]\n\n    [Footnote 14: Variously written Abcaz or Abkhas.]\n\n\n\n\nCAP. LXXX.\n\n  _Of other wayes comming from Cathay toward the Grekes sea\n    & also of the emperour of Percy._\n\n\nNOW I haue devysed you the landes towardes the North, to come from the\nlands of Cathay to the lands of Pruse & Rossy where Christen men dwel.\nNow shall I devise unto you other lands & kingdoms, in comming down\nfrom Cathay to the Grekes sea wher Christen men dwell, and for as\nmuche as next the great Caane of Cathay the Emperour of Percy is\nthe greatest lorde, therefore I shall speake of him, & ye shall\nunderstande that he hath two kingdomes, the one beginneth eastward and\nit is the kingdome of Turkescon & it lasteth westward to the sea of\nCaspy & southward to the lande of Inde. This lande is good & playne\nand well manned,[1] with good cities but two most principal, ye which\nare called Bacirida & Sormagaunt.[2] The other is the kingedome of\nPercy, and lasteth from the river of Phison[3] unto great Armony,[4] &\nnorthward unto the sea of Caspy & southward to the land of Inde &\nthis is a full plenteous countrey and good. In this lande are three\nprincipall cities Nessabor, Saphan, & Sermesse.[5]\n\n\n    [Footnote 1: Peopled.]\n\n    [Footnote 2: Bokhara and Samarcand.]\n\n    [Footnote 3: Pison.]\n\n    [Footnote 4: Armenia]\n\n    [Footnote 5: Otherwise spelt Messabor, Caphon, and\n    Sarmassane.]\n\n\n\n\nCAP. LXXXI.\n\n  _Of the lande of Armony, which is a good land & of the lande\n    of Middy._[1]\n\n\nTHEN is the lande of Armony, in the which was sometime three\nkingdomes, this is a good land and a plentious, & it beginneth at\nPercy, & lasteth westward to Turkey of length, and in breadth lasteth\nfrom the citie of Alexander (that is now called Port de fear) unto the\nlande of Myddy. In this Armony are many fayre cities, but Cauryssy[2]\nis most of name. Then is the land of Myddy, and it is full long and\nnot brode & beginneth eastward at the land of Percy, & Inde the lesse,\nand lasteth westward to the kingdome of Calde,[3] & northward to\nlittle Armony. In this Myddy are many great hyls, & little (_of_)\nplaines & ther dwel Sarasins & other maner of men, that men call\nCordines.[4]\n\n\n    [Footnote 1: Media.]\n\n    [Footnote 2: Other editions have it Taurizo--in all\n    probability the modern _Tabriz_ is meant.]\n\n    [Footnote 3: Chald\u00e6a.]\n\n    [Footnote 4: Kurds.]\n\n\n\n\nCAP. LXXXII.\n\n  _Of the Kingdome of George & Abcan, and many marvayles._\n\n\nTHEN next is the kingdome of George,[1] that beginneth eastward at a\ngreat hil that men call Abiorz,[2] this land lasteth to Turkey to the\ngreat sea, & to the land of Myddy, and great Armony & in this land are\ntwo kynges, one of Abcan, and another of George but he of George is in\nsubjection of the great Caane, but he of Abcan hath a strong countrey,\nand defendeth him well against his enimies, & in this land of Abcan\nis a great marvaile, for there is a countrey in this land that is nere\nIII dayes long and about, & is called Hanison, and that countrey is\nall covered with darknesse, so that it hath no light that no man may\nsee there, and no man dare go into that countrey for darkenes. And\nneverthelesse men of that countrey thereby say that they may sometime\nheare therein the voyce of man and horse crying, and cocks crow, and\nthey know wel that men dwel there, but they know not what maner of\nmen, and they saye this darknesse came through miracle of God that he\ndyd for Christen men there. For there was a wicked Emperour y^t was of\nPoy[3] & was called Saures, & he pursued sometime all Christen men to\ndestroy them, and did make them do sacrifice to their false gods, & in\nthat countrey dwelled many Christen men y^e which left al their goods\n& catel, and riches, and wold go to Grece, and when they were all in a\ngreat plain y^t is called Megon the Emperour and his men came to sley\nthe Christen men, & then the christen men kneled down & prayed to God,\nand anon came a thick cloude and covered the Emperour and al his host,\nso that he might not go away, and so dweled they in darkness, and they\nneuer came out after, and y^e Christen men went there as they would,\nand therefore they might say thus, _A domino factum est istud, & est\nmirabile in oculis nostris_, that is to say, of our Lord is this done,\n& it is wonderful in our eyes. Out of this lande cometh a river y^t\nmen may se by good tokens y^t men dwel therein.\n\n\n    [Footnote 1: Georgia.]\n\n    [Footnote 2: Probably Mount Elburz, one of the Caucasian\n    range.]\n\n    [Footnote 3: Misprint for Persia.]\n\n\n\n\nCAP. LXXXIII.\n\n  _Of the land of the land of Turky & divers other countreys and\n    of the land of Mesopotamy._\n\n\nTHEN next is the land of Turky, that marcheth to Great Armony and\ntherein are many countreys as Capadoce, Saure,[1] Bryke, Quecion,\nPatan & Genethe, in eche one of the countreys are many good cities,\nand it is a plaine land, & few hills and few rivers, and then is the\nkingdome of Mesopotamy that beginneth eastwarde at flom of Tygre[2] at\na citie that men call Mosell,[3] and it lasteth westwarde to the flom\nof Euphraten, to a citie that men call Rochaym[4] & westwarde from\nhigh Armony unto the wildernesse of Inde the lesse, and it is a good\nland and playne, but there is few rivers, and there is but two hils\nin that lande, the one is called Simar, and the other Lison, & it\nmarcheth unto the lande of Caldee, and ye shall understande that the\nland of Ethyope marcheth eastward to the great wildernesse westwarde\nto the land of Nuby,[5] southwarde to the lande of Maratan[6] and\nnorthward to the redde sea & then is the Maritan that lasteth from the\nhilles of Ethiope unto Liby,[7] the high, and the low that lasteth to\nthe great sea of Spayne.[8]\n\n\n    [Footnote 1: Otherwise written Brique, Quesiton, Pytan, and\n    Cemethe.]\n\n    [Footnote 2: The river Tigris.]\n\n    [Footnote 3: Mosul.]\n\n    [Footnote 4: Otherwise Roiantz.]\n\n    [Footnote 5: Nubia.]\n\n    [Footnote 6: Mauritania.]\n\n    [Footnote 7: Lybia.]\n\n    [Footnote 8: The Mediterranean.]\n\n\n\n\nCAP. LXXXIIII.\n\n  _Of divers countreys kingedomes & yles, and marvayles beyond\n    the land of Cathay._\n\n\nNOW haue I sayd and spoken of many things on this side of the great\nKingedome of Cathay, of whome many are obeysant[1] to the great Caane.\nNow shall I tell of some landes, countreys & yles that are beyond the\nlande of Cathay. Whoso goeth from Cathay to Inde the high and the\nlow, he shal go through a kingdome that men call Cadissen[2] & it is\na great lande, there groweth a maner of fruite as it were gourdes, &\nwhen it is ripe men cut it a sonder, and men fynde therein a beast\nas it were of fleshe and bone and bloud, as it were a lyttle lambe\nwithout wolle, and men eate the beast & fruite also, and sure it\nsemeth very strange. Neverthelesse I sayd to them that I held y^t for\nno marvayle, for I sayd that in my countrey are trees y^t beare\nfruit y^t become byrds flying, and they are good to eate, & that that\nfalleth on the water liveth & that that falleth on earth dyeth, & they\nmarvailed much thereat. In this countrey & many other thereabout\nare trees that beareth cloves, & nutmigs and canel[3] and many other\nspyces, & there be vines that beare so great grapes that a strong man\nshall enough to beare a cluster of grapes. In that same lande are the\nhils of Caspy that men cal Uber & amonge those hilles are the Jewes of\nthe x kindes[4] enclosed therein, that men call Gog & Magog & they may\nnot come out on no syde. There were inclosed xxii kynges with theyr\nfolke that dwelled betwene y^e hills of Syche,[5] and King Alexander\nchased them thither among those hilles, for hee trusting for to haue\nenclosed them there through the working of men, but he might not, and\nwhen he saw he might not, he prayed to God that he woulde fulfyll that\nwhich hee had begun. God heard his prayer and enclosed the hilles all\nabout them but[6] at the one side, and there is the sea of Caspy. Here\nsome men mighte aske, there is a sea on one side, why go they not out\nthere, for thereto aunswered I that all if it be called a sea, it is\nnot a sea, but a stange[7] standing among hyls, and it is the greatest\nstange of all the world, and all if they went over the sea, they wot\nnot wher to arive, for they can no speach[8] but their own. And ye\nshall understand that the Jewes haue no law[9] of their owne in all\nthe world, but they dwell in those hils, and yet they pay tribute for\ntheir land to the quene of Armony[10] & sometime it is so that some of\nthe Jewes go over the hils but many men may not passe there togither,\nfor the hils are so great and high. Neverthelesse men say in that\ncountrey therby, that in the time of Antechrist they shall doe much\nharme to Christen men and therefore all the Jewes that dwell in\ndiverse partes of the worlde lerne for to speake Ebrew, for they hope\nthat the Jewes that dwel among the hils aforesayde, shall come out\nof the hils and speake all Ebrew and nought else, & then shall these\nJewes speake Ebrew to them and lede them into Christendome for\nto destroye Christen men. For these Jewes say they know by their\nprophecies that those Jewes y^t are among those hils of Caspy shall\ncome out, and Christen men shall be in their subjection, as they\nbee under christen men. And if ye wyll know how they shall finde the\npassage out, as I have understand I shall tell you. In the time of\nAntechriste a foxe shall make his denne in the same place wher King\nAlexander dyd make the gates & he shall dyg in the earth so long til\nhe pearce it through and come among the Jewes, and when they see the\nFoxe, they shall haue great marvaile[11] of him, for they saw neuer\nsuch a beast, for other beastes have they among them many, and they\nshall chase this foxe and pursue him until y^t he be fled againe to\nhis hole that he came from, & then shall they dig after him untill\nthey come to y^e gates y^t Alexander did make of great stones well\ndight[12] with siment, then shall they brake these gates, and they\nshall find the issue.\n\n[Illustration]\n\n\n    [Footnote 1: Obedient, or under the rule of.]\n\n    [Footnote 2: Other editions say Caldithe.]\n\n    [Footnote 3: Cinnamon.]\n\n    [Footnote 4: Tribes.]\n\n    [Footnote 5: Scythia.]\n\n    [Footnote 6: Except.]\n\n    [Footnote 7: Lake or pool.]\n\n    [Footnote 8: Can only speak their own language.]\n\n    [Footnote 9: Misprint for _land_.]\n\n    [Footnote 10: Other editions say Amazony.]\n\n    [Footnote 11: Be astonished at him.]\n\n    [Footnote 12: Well cemented.]\n\n\n\n\nCAP. LXXXV.\n\n  _Of the land of Bactry, and of many Griffons and other beastes._\n\n\nFROM this land men shal go unto the land of Bactry,[1] where are many\nwicked men & fell,[2] in that land are trees that beare wol,[3] as\nit were shepe, of which they make cloth. In this land are ypotains[4]\nthat dwel sometime on land, sometime on water, and are halfe a man and\nhalfe a horse, and they eate not but men, when they may get them. In\nthis land are many gryffons, more than in other places, and some say\nthey haue the body before as an Egle, and behinde as a Lyon, and it is\ntrouth, for they be made so; but the Griffen hath a body greater than\nviii Lyons and stall worthier[5] than a hundred Egles. For certainly\nhe wyl beare to his nest flying, a horse and a man upon his back, or\ntwo Oxen yoked togither as they go at plowgh, for he hath longe nayles\non hys fete, as great as it were hornes of Oxen,[6] and of those they\nmake cups there to drynke of, and of his rybes[7] they make bowes to\nshoote with.\n\n\n    [Footnote 1: Bactria.]\n\n    [Footnote 2: Crafty.]\n\n    [Footnote 3: Wool.]\n\n    [Footnote 4: Hippopotamuses.]\n\n    [Footnote 5: Stouter, braver.]\n\n    [Footnote 6: The editor of the edition of 1827 says, in a\n    footnote, p. 325: \"One 4 foot long, in the Cotton Library,\n    has a Silver Hoop about the end, whereon is engraven _Griphi\n    Unguis, Divo Cuthberto Dunelmensi sacer_. Another, about an\n    Ell long, is mentioned by _Dr. Greis_, in his History of the\n    Rarities of the Royal Society, p. 26; tho' the Doctor there\n    supposes it rather the horn of a Rock Buck, or of the _Ibex\n    mas_.\" Such was science a little over fifty years since!]\n\n    [Footnote 7: Ribs.]\n\n\n\n\nCAP. LXXXVI.\n\n  _Of the way for to go to prester Johns land which is Emperour\n    of Inde._\n\n\nFROM this lande of Bactry men goe many dayes Jorneyes to the lande of\nPrester John, that is a great Emperour of Inde, and men call his lande\nthe yle of Pantoroze.[1] This Emperour Prester John holdeth great\nland, & many good cities, and good townes, in his kingedome is many\ngreat yles & large for this land of Ynde is departed in yles because\nof great flods that come out of Paradise, and also in the sea are many\ngreat yles, the best citie that is in the yle of Pantoroze is called\nNile,[2] that is a noble citie & a rich. Prester John hath under him\nmany kings and many diverse people, and his land is good & rych, but\nnot so rich as the land of the great Caane, for marchaunts come not so\nmuch thyther as they do unto the lande of the greate Caane, for it is\nso long a journey. And also they finde in the yle of Cathay all thing\nthat they haue nede of, as spycery, clothes of gold, and other riches,\nand all if they might haue better cheape in the lande of Prester John\nthan in the land of Cathay, and more finer, neverthelesse they would\nlet[3] it, for the long waye and great perils on the sea, for there\nare many places in the sea where are many roches of a stone that is\ncalled Adamand, the which of its own kinde, draweth to him all maner\nof yron, & therefore there may no ships that hath yron nayles passe,\nbut it draweth them to him, and therefore they dare not go into that\ncountrey with ships for dread of the Adamand. I went once into that\nsea & sawe along as it had bene a great yle of trees, stockes &\nbraunches growinge, and the shipmen told me that those were of great\nshippes that abode there, through the vertue of the Adamandes and of\nthings that were in the ships, whereof those trees sprong and waxed.\nAnd such roches are there many in diverse places of that sea &\ntherefore dare there no shypman passe that waye. And another thing\nalso that they dread the long way, and therefore they go moste to\nCathay, and that is nerer unto them. And yet it is not so nere, but\nthen behoveth[4] for Venice or Gene be in ye sea toward Cathay xi\nor xii moneths. The land of Prester John is long, & marchaunts passe\nthither through the lande of Persy, and come unto a citie that men cal\nHermes,[5] for a Philosopher that was called Hermes founded it, and\nthey passe an arme of the sea, & come to another citie that men call\nSaboth,[6] & there fynde they all marchaundises, & popiniayes, as\ngreat plentie as larkes[7] in our countrey. In this countrey is little\nwheat or barly, and therefore they eate ryce mylk and chese, & other\nfruits. This Emperour Prester John weddeth commonly the daughter of\nthe greate Caane, and the great Caane his daughter. In the land of\nPrester John is many divers things, and many precious stones so great\n& so large that they make of them vessels, platters, and cuppes, and\nmany other things of which it were to long to tell, but somewhat of\nhis law and of his faith I shall tell you.\n\n\n    [Footnote 1: Other editions say Pentexoire.]\n\n    [Footnote 2: Nyse in other copies.]\n\n    [Footnote 3: Would not go that.]\n\n    [Footnote 4: This must be a misprint, and the text must read\n    that travellers from Venice or Genoa to Cathay must make a\n    voyage lasting 11 or 12 months.]\n\n    [Footnote 5: Ormuz.]\n\n    [Footnote 6: Other editions say Colbache.]\n\n    [Footnote 7: Others say _geese_.]\n\n\n\n\nCAP. LXXXVII.\n\n  _Of the faith and belyfe of Prester John, but he hath not all\n    the full beliefe as we haue._\n\n\nTHIS Emperour prester John is christen & a great part of his lande\nalso, but they haue not all the articles of our fayth, but they beleve\nwell in the Father, the Sonne, & the Holy Ghost, & they are full\ndevout and true to one another, & they make no force of Catal,[1] and\nhe hath under him Lxxii provinces and countries, and in eche one is\na king, & those kings haue other kinges under them. And in this lande\nare many marvailes, for in that lande is the gravely sea, that is of\nsande and gravaile and no drop of water, and ebbeth and floweth with\nrighte great waves as another sea doth, and it is never standing\nstill, nor never in rest, and no man may passe that land beyond it.\nAnd al if it so be that there bee no water in the sea, yet men may\nfinde therein right good fishe, and of other fashion & shape than is\nin any other seas, and also they are of full good savour & swete, and\ngood to eat. And three jorneys from that sea are many greate hills,\nthrough which runneth a great floud that cometh from Paradise, and it\nis full of precious stones, and no drop of water, and it runneth with\ngreat waves into the gravely sea. And this floud runneth three dayes\nin the weke so fast, & stirreth great stones of the roches with him\nthat make muche noise, and as sone as they come into the gravely sea,\nthey are no more sene, and in those three dayes when it runneth thus,\nno man dare come in it, but the other dayes men go therein where they\nwill. And also beyond that floud towards that wildernesse is a great\nplaine all sandy and gravely among hills, & in that plain grow trees\nthat at the rising of the Son ech day begin to grow, and so grow they\nto midday, and beare fruit, but no man dare eate of that fruite, for\nit is a maner of yron,[2] and after myddaye it turneth againe to the\nearth, so that when the Sonne goeth downe it is nothinge seene, and so\ndoeth it every day. And there is in y^t wildernesse many wild men with\nhorns on their heads righte hidious, and they speke not but rout[3]\nas swine & in y^t countrey are many popiniayes, y^t they call in theyr\nlanguage (pistak) & they speke through their own kind as a part as a\nman, & those that speake well haue long tonges and large & on every\nfote five toes, but there are som that haue but three toes but those\nspeake nought and very ill.\n\n\n    [Footnote 1: They care not for property.]\n\n    [Footnote 2: In other editions it is \"for it is a thing of\n    Fayrye,\" or Magic.]\n\n    [Footnote 3: Root like hogs.]\n\n\n\n\nCAP. LXXXVIII.\n\n  _Of an other ylande where also dwelleth good people therein,\n    and is called Sinople._\n\n\nTHEN is there an other yland that is called Synople, wherein also are\ngood people and true, & full of good faith, & they are much lyke in\ntheir living to y^e men before sayd, and they go all naked. Into that\nIland came King Alexander, & when he saw their good faith and trouth,\nand theyr good belefe, he said that he wold do them no harme and bad\nthem aske of him riches and nought[1] else, and they shoulde haue it.\nAnd they aunswered, that they had richesse ynough, when they had meat\n& drinke to sustaine their bodies, & they sayde also that richesse\nof this world is nought worth, but if it were so that he might\ngraunt them that they should never dye, that would they pray him. And\nAlexander said that might he not do, for he was mortal and shold die\nas they shold. Then sayd they, why art y^e so proude & woldest win all\nthe world, and haue it in thy subjection as it were a god & hast no\nterme[2] of thy life, & thou will haue all riches of y^e world,\nthe which shall forsake thee or thou forsake it, & thou shalt beare\nnothing with thee, but it shal dwel to other, but as thou were borne\nnaked, so shalt thou bee done in earth. And Alexander was greatly\nastonied of this aunswere, & if it be so that they haue not the\narticles of our faithe, neverthelesse I beleve that God loveth their\nservice to gree,[3] as he did of Job that was a Paynim, the which\nhe held for his true servant and many other. I beeleve well that God\nloveth al those that love him and serve him mekely and truely, and\nthat despise the vaine glory of the world as these men doe, and as\nJob did, and therefore saide our Lorde through the mouth of the holy\nprophet Isay,[4] _Ponam eis multiplices Leges meas_, That is to say,\nI will put my laws to them in many maners, & the gospell saith thus,\n_Alias oves habeo, que non sunt ex hoc ovili_, That is to say I\nhaue other shepe that are not of this folde, and thereto accordeth the\nvision that saint Peter saw at Jaffe how the aungell came from heaven,\n& brought with him of all maner of beastes, as serpents and divers\nfoules, and said to sainct Peter, Take and eat. And sainct Peter\naunswered, I eat never of uncleane beste. And the aungell sayde to\nhim, _Non dicas inmunda, que Deus mundavit_. That is to saye, Call\nthou not those things uncleane that God hath clened. This was done in\ntoken that men sholde not haue many men in despite for their divers\nlawes, for we wot never whom God loveth & whom God hateth.\n\n\n    [Footnote 1: Misprint for _aught_, anything.]\n\n    [Footnote 2: End, termination.]\n\n    [Footnote 3: Pleasure, \"please Him.\"]\n\n    [Footnote 4: Others say Hosea.]\n\n\n\n\nCAP. LXXXIX.\n\n  _Of two other iles, the one is called Pitan where in be little\n    men that eate no meat, and in that other ile are the men all\n    rough of fethers._\n\n\nTHERE is another yle that men call Pitan, men of this lande till no\nlande, for they eate nought and they are smal, but not so smal as\nPigmes. These men liue with smell of wild aples,[1] & when they go\nfar out of the countrey, they beare apples with them, for anon as they\nlose that savour of apples they dye, they are not reasonable but\nas wyld beastes. And there is another yle where the people are all\nfethers,[2] but the face and the palmes of theyr handes, these men go\nas well about the sea as on the lande, and they eate fleshe & fish\nall raw, in this yle is a great river that is two mile brode & a halfe\nthat men call Renemar.\n\n\n    [Footnote 1: Pliny (book 7, cap. 2) says: \"At the very\n    extremity of India, on the eastern side, near the source of\n    the River Ganges, there is the nation of the Astonei, a people\n    who have no mouths; their bodies are rough and hairy, and they\n    cover themselves with a down plucked from the leaves of trees\n    (_probably cotton_). These people subsist only by breathing\n    and by the odours which they inhale through the nostrils. They\n    support themselves upon neither meat nor drink: when they\n    go upon a long journey they only carry with them various\n    oderiferous roots & flowers, and wild apples, that they may\n    not be without something to smell at. But an odour which is a\n    little more powerful than usual easily destroys them.\"]\n\n    [Footnote 2: Other editions read, _rough hair_.]\n\n\n\n\nCAP. XC.\n\n  _Of a rich man in Prester Johan's lande named Catolonapes and\n    of his gardeine._\n\n\nIN an yle of Prester Johans land y^t men call Miscorach, there was\na rich man y^t was called Catolonapes, he was ful rich & had a fair\ncastel on a hil & strong, & he made a wal all about ye hill right\nstrong & fayre, within he had a faire gardeine wherein were many\ntrees bearing all maner of fruits y^t he might find, & he had planted\ntherein al maner of herbes of good smel and that bare flowers, & ther\nwer many faire wels, & by them was made many hals & chambers wel dight\nwith gold & asure, & he had made there dyverse stories of beastes\nand birds y^t song & turned by engin and orbage[1] as they had been\nquick,[2] & he had in his gardeine al thing that might be to man\nsolace & comfort, he had also in that gardeine maydens within y^e age\nof xv yeare, y^e fairest y^t he myght find, & men children of the same\nage, & they were clothed with clothes of gold, & he sayd that they\nwere aungels and he caused to be made certain hils,[3] & enclosed them\nabout with precious stones of Jaspy & christal & set in gold & pearls\nand other maner of stones, and he had made a coundute[4] under y^e\nearth, so that when he wold y^e walls[5] ran somtime with milke,\nsomtime with wine, somtime honey, & this place is called Paradise &\nwhen any yong bacheler of y^e countrey, knight or sqyer, cometh to him\nfor solace and disport, he ledeth him into his paradise & sheweth them\nthese things, as the songs of birds & his damosels and wels, & he did\nstrike diverse Instruments of musyke, in a high tower that might\nbe sene, and sayde they were the aungels of God, & that place was\nParadise, that God hath graunted to those that beleved, when hee sayde\nthus, _Dabo vobis terram fluentam lac & mel_. That is to say, I shall\ngiue you land flowing with mylk and hony. And then this rych man\ndyd[6] these men drinke a maner of drinke, of which they were dronken,\n& he said to them if they wold dye for his sake & when they were dead\nthey shold come to his paradise, and they should be of the age of\nthose maydens, and shold dwell alway with them, and he shold put them\nin a fayrer paradise where they shold se god in his joy, and in his\nmajesty & then they graunted to do that he wold, and he bad them go\nand sleay such a lord, or a man of the countrey that he was wroth\nwith, and that they should haue no dread of no man and if they were\nslaine themselfe for his sake, he shold put them in his paradise when\nthey were dead. And so went those bachelers to sleay great lordes of\nthe countrey, & were slaine themselfe in hope to haue that Paradise,\nand thus was he avenged of his enimies through his desert,[7] and when\nrich men of the countrey perceived this cautell[8] and malice and the\nwill of this Catolonapes, they gathered them to gither & assayled the\ncastel & slew hym & destroyed all his goods and his faire places and\nriches that were in his paradise, and the place of the wales[9] are\nthere yet, and it is not long ago since it was destroyed.\n\n\n    [Footnote 1: This word is very puzzling. It seems to me that\n    it probably means _wheel work_, from Lat. _orbis_, a circle;\n    but Rd. Braithwaite, in his _Arcadian Princesse_, says:\n    \"In the lowest border of the garden, I might see a curious\n    _orbell_, all of touch, wherein the Syracusan tyrants were\n    no lesse artfully portrayed, than their severall cruelties to\n    life displayed.\"]\n\n    [Footnote 2: As if they had been alive.]\n\n    [Footnote 3: Misprint for Wells.]\n\n    [Footnote 4: Conduit.]\n\n    [Footnote 5: Wells.]\n\n    [Footnote 6: Made.]\n\n    [Footnote 7: Deceit.]\n\n    [Footnote 8: Ill intent, evil mind.]\n\n    [Footnote 9: Wells.]\n\n\n\n\nCAP. XCI.\n\n  _Of a marvelous vale that is beside the river of Physon._\n\n\nAND a lyttle from that place, on the left syde besyde the river of\nPhyson is a great marvaile. There is a vale betwene two hils, and that\nis foure myle longe, and some men call it the valay enchaunted, some\ny^e valey of Divels, some the valey perylous,[1] and in that valey are\nmany tempests & a great noyse very hydeous bothe day & night & sound\nas it were a noise of Taburines[2] of nakers[3] & of trumpets as it\nwere a great feast. This valey is all full of devils, and hath ben\nalway, and men say thereby y^t it is a enter[4] to hell. In this\nvaley is muche golde & silver, wherefore many Christen men & other go\nthether for covetise of that golde and silver, but few of them come\nout againe, for they are anon strangled with divels. And in the middes\nof that vale on a roche is a visage, & the head of a fiend bodely,\nright hideous and dreadfull to see, and there is nothing sene but the\nhead to y^e shoulders, but there is no christen men in y^e world nor\nother so hardy but y^t he should be greatly afraide to beholde it, for\nhe beholdeth eche man so sharply & felly[5] & his eyes are so staring\n& so sprinkling[6] as fyre & he chaungeth so often his countenaunce\nthat no man dare come nere for all the worlde, and out of his mouth &\nhis nose cometh great plenty of fyer of divers colours, & sometime\nis the fyer so stynking, that no man may suffer it, but alway a good\nchristen man, and one that is stedfast in the fayth may go therein\nwithout harme, if they shrive them well and blesse them with the token\nof the crosse, then shall the divels haue no power over them. And ye\nshall understande that when my felowes & I were in that valey, we had\nfull great dought[7] if we shold put our bodies in a venture to go\nthrough it, & some of my felows agreed therto, & some wold not, and\nthere were in our company two friers minours of Lombardy & sayd if any\nof us wold go in, they wold also, as they had sayd so, and upon\ntrust of them we sayd that we wold go, & we dyd sing a masse and were\nshriven & houseled,[8] and we went in xiiii men & when we came out we\nwere but x[9] & we wist not whether our felowes were loste there, or\nthat they turned againe, but we saw no more of them, others of our\nfelowes that would not go in with us, went about another way for to\nbe before us, and so they were. And we went through the valey and saw\nthere many marvailous things, gold silver precious stones & jewels\ngreat plenty, as we thought, whether it were so or no, I know not, for\ndivels are so subtill & false, that they make many times a thinge\nto seme y^t is not, for to deceive men, and therefore I wold touch\nnothing for dread of enimies that I saw there in many likenesses, and\nof dead bodies that I saw lye in the valey, but I dare not saye that\nthey were all bodies, but they were bodies through making of divels.\nAnd we were often cast down to the earth by winde, thunder & tempest,\nbut God helped alway, and so passed we through that valey without\nperyl or harme thankes be to God.\n\n\n    [Footnote 1: Perilous.]\n\n    [Footnote 2: Tambourines.]\n\n    [Footnote 3: A kind of drum, probably a kettledrum.]\n\n    [Footnote 4: Entrance.]\n\n    [Footnote 5: Evilly.]\n\n    [Footnote 6: Sparkling.]\n\n    [Footnote 7: Doubt.]\n\n    [Footnote 8: Received the Sacrament.]\n\n    [Footnote 9: Others say 9.]\n\n\n\n\nCAP. XCII.\n\n  _Of an yland wherein dwell people as great as giants of xxviii\n    or xxx fote of length & other things._\n\n\nAND beyond that valey is a great yle, where people as great as giaunts\nof xxviii fote long & they haue no clothinge but beasts skyns that\nhang on them, & they eate no bread but flesh raw and they drink milke,\n& they haue no houses, & they eat gladlyer fleshe of men, than other,\n& men saye to us, that beyond that yle is a yle where are greater\ngiaunts as xlv or L fote long, & some sayd L cubits long, but I saw\nnot them, and among those giaunts are great shepe, as it were young\noxen, and they beare great wolle, these shepe haue I sene many times.\nAn other yle is there northward where are many evill and fell women\nand they haue precious stones in their eies, & they haue suche\nkinde y^t if they beholde any man with wrath, they sley them of the\nbeholding as the Basalysk doeth.[1]\n\n\n    [Footnote 1: Here a passage is omitted.]\n\n\n\n\nCAP. XCIII.\n\n  _Of women which make great sorow as theyr children are borne\n    & great joy when they are dead._\n\n\nAN other yle there is, where women make great sorow when theyr\nchildren be borne & when they are dead they make great joy and caste\nthem in a great fier and burne them, and they that loue well theyr\nhusbands, when they are dead they cast them in a fyer to burn them,\nfor they say that fyer shall make them clean of all filth & vices &\nthey shall be cleane in another world, and the cause why they wepe\nwhen their children are borne, and y^t they joye at their death, they\nsay a child when he is borne cometh into this world to haue travaile,\nsorow & heavinesse, & when they are dead they go to Paradise where\nrivers are of mylke and honey, & there is lyfe & joy and plenty of\ngoods without travaile or sorow. In thys yle they make their kings by\nchosing, & they chose him not for his riches and noblenesse, but him\nthat is of good conditions and most righteous and trew that judgeth\neuery man truely, little & much after their trespasse, and ye king may\njudge no man to death without counsel of his barons, & that they all\nassent. And if it so be y^t the king do a great trespasse, as sley a\nman or such lyke, he shall dye also, but he shall not be slaine, but\nthey shall defend and forbid that no man be so hardy to beare him\ncompany, nor to speake to him, ne giue him meat nor drinke and thus he\nshall dye, for they spare no man y^t hath done a trespasse, for loue,\nlordeship riches nor noblenes, but they do him right after y^t he hath\ndeserved.\n\n\n\n\nCAP. XCIIII.\n\n  _Of an yland where men wed theyr owne daughters & kinswomen._\n\n\nTHERE is another yle where there is great plenty of people & they eate\nneuer flesh of hares, nor of hens, nor geese, yet is there many of\nthem but they eate of all other beastes, and they drink mylk, in this\ncountrey they wed theyr owne daughters and other of theyr kyn as them\nliketh, and if there be x or xii men in one house, eche one of theyr\nwyves shal be comon to other, & at night shal one haue one of y^e\nwives and another night another. And if she haue any chylde, she may\ngive it to whome she would so that no man knowe if it be his or not.\nIn this land & many other places of Inde, are many cocodrilles, that\nis a maner of a long serpent, and on nights they dwell on water, and\non dayes they dwell on land and rocks, and they eat not in winter.\nThese serpents sley men and eate them weping,[1] and they haue no\ntongue. In this countrey and many other, men caste sede of cotton, and\nsow it eche yeare and it groweth as it were small trees, and they bere\ncotton. In Araby is a kynde of beast that some men call Garsantes,[2]\nthat is a fayre beast, & he is hyer than a great courser or a stead[3]\nbut his neck is nere xx cubytes long, and his crop and his taile\nlyke a hart and he may loke ouer a high house and there is many\nCamilions,[4] that is a lytle beaste, & he eateth nor drinketh never,\nand he chaungeth his colour often, for sometime he is of one colour &\nsometime of another, and he may chaunge him into all colours that he\nwill, saue black and red. There are many wilde swine of many colours\nand as great as Oxen, & they are spotted as it were smal fawnes, and\nthere are lions all white, and there be other beastes as great steedes\nthat men call Lauhorans,[5] and men call them Toutes, and their head\nis blacke, and three long hornes in his fronte, as cutting as sharp\nswords, and he chaseth and wil sley Olifants. And there is many other\nmaner of beastes, of whom it were to long to write all.\n\n[Illustration]\n\n\n    [Footnote 1: This curious belief gave rise to the term\n    \"Crocodile's tears,\" _i.e._, hypocritical tears.]\n\n    [Footnote 2: Giraffes.]\n\n    [Footnote 3: A steed or horse.]\n\n    [Footnote 4: Chameleon.]\n\n    [Footnote 5: A rhinoceros is here evidently meant.]\n\n\n\n\nCAP. XCV.\n\n  _Of an ylande wherein dwell full good people and true._\n\n\nTHERE is another yland good and great, and plentiouse, where are good\nmen and true and of godly lyfe after their faith, & all if they be not\nchristen neverthelesse of kinde they are full of good vertues and they\nfly all vices, and all sinne and malice, for they are not envious,\nproud, covetous, lecherous nor glotenus, and they do not unto\nanother man but that they wold he did to them, and they fulfill the x\ncommaundementes and they make no force of ryches nor of having, & they\nSwere not, but they say ye and nay, for they say he that swereth will\ndeceive his neighbour, and some men call this yle the yle of Bragamen,\nand some call it the land of faith, and through it runneth a great\nriver that men call Thebe, and generally al men in those iles, and\nother iles thereby are truer and rightwiser than in other countreys.\nIn this ile are no theves, murderers nor beggers. And for as much as\nthey are so true and so good, there is no tempest nor thunder, warre,\nhunger, nor tribulation, and thus it semeth well that God loveth them\nwel, and he is well payed of theyr dedes, and they beleve in God y^t\nmade all thing & him they worship and they live so ordinately in meate\nand drinke that they live right longe, and many of them dye without\nsicknesse, that kinde[1] faileth them for age.\n\n\n    [Footnote 1: They only die of old age.]\n\n\n\n\nCAP. XCVI.\n\n  _How King Alexander sent his men thither for to winne that lande._\n\n\nAND King Alexander sometime sent his men to win that lande, and they\nsent him letters that sayde thus, What behoveth a man to have all the\nworlde, that is not content therewithal: thou shalt fynde nothing at\nal in us, why that thou shouldest make warre upon us, for we haue no\nryches nor treasure, and all the cattell of our countrey are common,\nour meates that we eate are our riches, and instede of gold and\nsilver, we make our treasure peace & concorde of love, and we have\nnought but a cloth uppon our bodies, our wyves are not arrayed rychely\nto pleasing, for we holde it a great foly for a man to tryme up his\nbody with costly aparel to make it seme fairer than God made it. We\nhaue ben evermore in peace til now y^t thou wilt disherite us. We haue\na king among us, not for nede of the law, nor to judge any man, for\nthere are no trespassours among us, but all onely to learne us to be\nobedient to him & so maist you take from us but our good peace. And\nwhen King Alexander saw this letter he thought he shold doe to much\nharme if he troubled them, and sent to them that they should kepe well\ntheyr good maners, & haue no dread of him.\n\n\n\n\nCAP. XCVII.\n\n  _How the Emperour Prester John when he goeth to batayle, he\n    hath three crosses borne before him of fine gold._\n\n\nTHIS Emperour Prester John, when he goeth to batayle, he hath no baner\nborne before him, but he hath borne before him three crosses of fine\ngold, & those are large & great, and well set with precious stones,\n& for to kepe eche crosse, is ordeyned a thousand[1] men of armes,\nin maner as men kepe a standerde in other countreys, and he hath men\nwithout number when he goeth in any batayle against any other lord.\nAnd when he hath no battayle but rydeth with privy company, then doth\nhe beare before him a crosse of tree[2] not painted, and without gold\nor precious stones, and all playne in token that our lord Jesu Christ\nsuffered death on a cross of tree. And also he hath borne before him\na platter of gold ful of earth, in token y^t lordship and noblenesse\nshal tourne to nought, & his flesh shall turne to earth. And also he\nhas borne before him another vessell full of Jewels, and golde and\nprecious stones, in token of his noblenes and of his might.\n\n[Footnote 1: Others say 10,000.]\n\n[Footnote 2: A wooden cross.]\n\n\n\n\nCAP. XCVIII.\n\n  _Of the moste[1] dwelling place of Prester John in a citie\n    called Suse._\n\n\nAND he dwelleth commonly at the citie of Suse, & there is his\nprincipall palaice that is so riche that marvayle is to tell, & about\nthe principall toure of the palaice are two pomels[2] of gold all\nround, and eche one of those hath two carbuncles great & large,\ny^t shine ryght clere in the night, and y^e principal gates of this\npalaice are of precious stones that men call Saraine[3] & the borders\nof the barres are of Ivory, & windowes of the hall and chambers are\nof Cristall, and tables that they eate of, some Emerandes, some are of\nMayk,[4] some of golde and precious stones, and the pillers that beare\nthe tables are of such stones also, and the greces on the which\ny^e Emperour goeth to his sege where he sitteth at meat, one is of\nMastik,[5] another of Cristal, another of green Jasphy,[6] another of\nDiasper,[7] another of Serdin,[8] another of Cornelin,[9] another of\nSeuton, & that he setteth his fote upon, is of Crisolites, and all\nthese greces are bordered with fine gold, and well set with great\nperles and other precious stones, and ye side of the sege are Emerauds\nbordred with gold and with precious stones, the pillers in his chambre\nare of fine gold with many Carbuncles and other such stones that giue\ngreat light in the night, and all if the Carbuncles giue great light,\nneuerthelesse there burneth xii[10] great vessels of Cristall full of\nbalme to giue good smell, and to drive away evill ayre. The fourme[11]\nof his bedde is all of Saphire well bound with gold to make him slepe\nwell & for to destroy lechery, for he will not lye by his wives but\nthrise[12] a yeare, after the seasons, and all onely for getting of\nchildren. And he hath also a fayre palayce in the city of Nyse where\nhe dwelleth when he wil, but the aier there is not so well tempered as\nit is in the citie of Suse. And he hath euery day in his courte more\nthan xxx thousand men, besides comers and goers, but xxx thousand\nthere or in the court of the great Caane spendeth not so much as xii\nthousand in our countrey. He hath euermore vii kinges in his court to\nserve him and eche one of them serveth a moneth, and with these kinges\nserue alway Lxxii Dukes & CCC[13] erles, and euery day eat in his\ncourt xii archbishops and xx byshops. The patryarke of saint Thomas is\nas he were a pope and Archbishops and byshops & abbotes, all are kings\nin that countrey, and some of the lordes is master of the hall, some\nof the chambre, some steward, some marshal, and other officers, and\ntherefore he is ful rychley served. And his land lasteth in breadth\nfour moneths journey and it is of length without measure.\n\n\n    [Footnote 1: The greatest.]\n\n    [Footnote 2: A ball or knot.]\n\n    [Footnote 3: ? Sardonyx.]\n\n    [Footnote 4: Another edition says Amethysts.]\n\n    [Footnote 5: Another edition says Onyx.]\n\n    [Footnote 6: Probably Jasper.]\n\n    [Footnote 7: Another edition says Amethyst, but as the whole\n    is so apocryphal it does not much matter.]\n\n    [Footnote 8: Sardine or Sardonyx.]\n\n    [Footnote 9: Cornelian. What Seuton is I will not even venture\n    to guess at.]\n\n    [Footnote 10: Another edition says, \"a great vessel.\"]\n\n    [Footnote 11: The framework.]\n\n    [Footnote 12: Others say four times.]\n\n    [Footnote 13: Elsewhere it is 360.]\n\n\n\n\nCAP. XCIX.\n\n  _Of the wildernesse wherein groweth the trees of the sonne\n    & the Moone._\n\n\nAND beyond that river is a great wildernesse as men that haue ben\nthere say. In this Wildernesse as men saye are the trees of the Sonne\nand of the Mone that spake to Kyng Alexander and tolde him of his\ndeath, and men saye that folke that kepe these trees & eate of the\nfruits of them, they live foure or five hundred yeare through vertue\nof the fruite, and we woulde gladly haue gone thyther, but I beleve\nthat an hundred thousand men of armes shold not passe that wildernesse\nfor great plenty of wilde beastes, as dragons and serpents that sley\nmen when they pass that way. In this lande are many Oliphantes\nall white and blew without number, and unicornes & lyons of many\nmaners.[1] Many other yles are in the land of Prester John that were\nto long to tell, and much ryches and nobly of precious stones in great\nplenty. I beleve y^t we haue herd say why this Emperour is called\nPrester John but for those that know it not I wil declare. There was\nsometime an Emperour that was a noble prince, & doughty, & he had many\nchristen Knights with him and y^e Emperour thought hee woulde see the\nservice in Christen churches, and then was churches of christendome in\nTurkey, Surry and Tartary, Hierusalem, Palistine, Araby and Alappy,[2]\nand all the lordes[3] of Egypte. And thys Emperour came with a\nChristen Knight into a church of Egipt and it was on a saterday after\nWhit sonday when the byshop gaue orders, and he behelde the service\nand he asked of the Knight what folke those should be that stode\nbefore the Byshop, and the Knight sayd they should be prestes, & he\nsayde he wold no more be called Kinge ne Emperour but preest, and he\nwould haue the name of him that came first out of the prestes and\nhe was called John, and so haue all the Emperors sythen[4] be called\nPrester John. In this lande are many Christen men of good faith &\ngood lawe, and they haue prestes to sing masse, and they make the\nsacrements as men of Grece do, but they say not but that y^e Apostles\nsaid as saint Peter, and saint Thomas, and other apostles when they\nsong masse and said _Pater noster_, and the wordes with the which\nGods body is sacred; we haue many addicions of Popes that haue bene\nordeyned of which men in those countreys know not.\n\n\n    [Footnote 1: Kinds or sorts.]\n\n    [Footnote 2: ? Aleppo.]\n\n    [Footnote 3: Other editions read _land_.]\n\n    [Footnote 4: Since then.]\n\n\n\n\nCAP. C.\n\n  _Of a great yland and kingedome called Taprobane._[1]\n\n\nTOWARDE the East side of Prester John's lande is an yle that men call\nTaprobane, & is right good and fructuous,[2] and there is a great Kyng\nand a rych, and he is obedient unto Prester John & the King is alway\nmade by eleccion. In this yle is ii wynters and two somers, and they\nshere[3] corne twise in the yere, all times in the yeare gardeins\nflorysheth. There dwelleth good people and reasonable and many\nChristen men among them that are full rich, and the water betwene the\nsyde of Prester John and this yle is not full depe for men may see the\ngrounde in many places.\n\n\n    [Footnote 1: There seems a difference of opinion whether this\n    island is Ceylon or Sumatra.]\n\n    [Footnote 2: Fruitful.]\n\n    [Footnote 3: Reap.]\n\n\n\n\nCAP. CI.\n\n  _Of two other yles, one is called Orel, & the other Argete where\n    are many gold mines._\n\n\nTHERE are more eastward two other yles--y^e one is called Orell and\nthe other Argete of whom all the land is mine of gold & silver. In\nthose yles many men se no sters[1] clere shining, but one starre y^t\nis called Canapos[2] and there many men se not y^e Mone but in the\nlast quarter. In that yle is a great hyll of golde that pismyres[3]\nkepe, & they do fine golde from the other that is not fine golde, and\nthe pismyres are as great as houndes, so that no man dare come there\nfor dread of pismyres that should assayle them so that men may not\nworke in that gold nor get thereof but by subtiltie, and therefore\nwhen it is righte hote the pismyres hide them in the earth from\nundern[4] to none of the daye, and then men of the countrey take\nCameles and dormedaries and other beastes & go thither and charge them\nwith gold and go away fast or the pismyres come out of the earth. And\nother times when it is not so hot y^t the pismyres hide them not, they\ntake mares that haue foles, and they lay upon these mares two long\nvessels as it were two small barels and the mouth upwards and drive\nthem thether and holde theyr foles at home, and when the pismyres se\nthese vessels they spring therein, for they haue[5] of kinde to leue\nno hole nor pyt open, and anone they fyl these vessels with golde, and\nwhen men think that the vessels be full they take the foles and bring\nthem as nere as they dare, and then they whine, and the mares heare\nthem, and anone they come to theyr foles and so they take the gold,\nfor these pismyres will suffer beastes for to go among them, but no\nmen.\n\n\n    [Footnote 1: Stars.]\n\n    [Footnote 2: Canopus, a star of the first magnitude, in the\n    rudder of the constellation _Argo_.]\n\n    [Footnote 3: Ants.]\n\n    [Footnote 4: See footnote, _ante_, p. 125.]\n\n    [Footnote 5: For it is their habit.]\n\n\n\n\nCAP. CII.\n\n  _Of the darke countrey and hils and roches of stone nigh to\n    Paradise._\n\n\nBEYOND the yles of the lande of Prester John and his lordeship of\nwildernesse to go right East, men shall not finde but hils, great\nrocks and other myrke[1] lande, where no man may see a day or night as\nmen of the countrey say, and this wildernesse and myrke land lasteth\nto Paradise terrestre, where Adam and Eve were sette, but they were\nthere but a lyttle while, and that is toward the East at the beginning\nof the earth, but that is not our East that we call where the Son\nryseth in those countreys towarde Paradise, and then it is midnight in\nour countrey for the roundnesse of the earth, for our Lorde made the\nearth all rounde in the middest of y^e fyrmament. Of Paradise can I\nnot speake properly for I haue not bene there, but that I haue heard\nI shall tell you. Men say that Paradise terrestre is the highest lande\nin all the worlde, and it is so high that it toucheth nere to the\ncyrcle of the Mone, for it is so high y^t Noes floude might not come\nthereto which covered all the earth about.\n\n\n    [Footnote 1: Dark, murky.]\n\n\n\n\nCAP. CIII.\n\n  _A lyttle of Paradise terrestre._\n\n\nTHIS Paradise terrestre is enclosed al about with a wall, and that\nwall is all covered with mosse as it semeth, y^t men may see no stone\nnor nothing else whereof it is, and in the highest place of Paradise\nin the middest of it is a well that casteth out the foure flouds that\nrun through divers landes. The first floud is called Phison or Ganges,\nand that runneth through Inde, in that river are many precious stones\nand much _Lignum Aloes_ & gravel of golde. Another is called Nilus or\nGison, and y^t runneth through Ethiope & Egipt. The third is called\nTigre & that runneth through Assyry & Armony the great. And the fourth\nis called Eufrates, y^t runneth through Armony and Percy & men say\nthat the sweete and fresh waters of y^e world take their springing of\nthem. The first river is called Phison, that is to say, gathering of\nmany rivers together & faling into one, and some call it Ganges, for a\nKing y^t was in Inde that men cal Gangeras, for it runneth through his\nland & this river is in some places cleane, in some places troble,[1]\nin some places hot, in some places cold. The second river is called\nNilus or Gison, for it is ever trouble, for Gison is to say troble.\nThe third river is called Tigris that is to say fast running, for it\nrunneth faster than any of the other, & so is a beast that men call\nTigris for he runneth fast. The fourth ryver is called Eufrates y^t\nis to say well bearing, for there groweth many good things upon that\nryver. And ye shall understande that no man living may go unto y^t\nParadise, for by land he may not go for wylde beastes which are in the\nwyldernesse, and for hylls and rocks where no man may passe. Nor by\nthose ryvers may no man passe, for they come with so great course and\nso great waves that no ship may saile against them. Many great lordes\nhaue essayed many times to go by those rivers to Paradise, but they\nmight not spede in theyr way, for some dyed for werynesse of rowinge,\nsome waxt blynde and some defe for noise of the waters, so no man may\npasse there but through speciall grace of God--for I can tell you no\nmore of that place. I shall tell you of that I haue seene.\n\n\n    [Footnote 1: Troubled or muddy.]\n\n\n[Decoration]\n\n\n\n\nCAP. CIIII.\n\n  _How Prester Johns land lyeth foote against[1] foote to\n    Englande._\n\n\nTHERE yles of the land of Prester John, they are under the earth to\nus, & other yles are there whoso wold pursue them for to environ the\nearth whoso had grace of God to hold the waye, he mighte come right\nto the same countreys that he were come of and come from & so go about\nthe earth, and for that it asketh so long tyme, & also there are so\nmany perils to passe that fewe men assay to go so, and yet it might\nbe done, & therefore men come from these yles to other yles costing of\nthe lordship of Prester John, & men come in the coming to one yle y^t\nmen cal Cassoy, & that country is nere Lx journeys long & more than\nL of bredth, that is the best land that is in those countreys saue\nCathay & if marchants came thither as commonly as they do to Cathay,\nit would be better than Cathay, for it is so thick of cities & towns\ny^t when a man goeth out of a citie he seeth another on eche side.\nThere is great plenty of spices and other goods. Ye king of this ile\nis rich & mighty & he holdeth his land of y^e great Caan for y^t is\none of y^e xii princes[2] that the great Caan hath under him beside\nhis owne lande.\n\n\n    [Footnote 1: Antipodes.]\n\n    [Footnote 2: Misprint for provinces.]\n\n\n\n\nCAP. CV.\n\n  _Of the Kingedome of Ryboth._\n\n\nFROM this yle men go another kyngdome that is called Riboth, and that\nis also under y^e great Caan. This is a good countrey and plentious of\ncorne, wine & other things, men of this lande haue no houses but they\ndwell in tentes made of tree. And the principall citie of the countrey\nis all blacke made of black stones and white and all the streetes are\npaved with such stones and in the citie is no man so hardy to spil\nblood of man ne beast, for worship of a mawment[1] that is worshiped\nthere. In that citie dwelleth the Pope of their lawe, that they call\nLopasse, and he giveth all dignities & benefices that fall to y^e\nmawmet. And men of religion and men that haue churches in that\ncountrey are obedient to him as men here to the pope. In this yle they\nhaue a custome through all the countrey that when a mans father is\ndead they wil do him great worship, they send after all his friends,\nreligious priests and many other, and they beare the body to an hill\nwith great Joy and myrth, and whan it is there, the greatest prelate\nsmiteth of his head, & laieth it upon a great plate of gold, or\nsilver, and giveth it to his sonne and his son taketh it to his other\nfriends, singing and sayinge many orysons,[2] and then the prestes\nand the religious men cut the flesh of[3] the body in peces and say\norysons, and the byrds of the countrey come thether, for they know\nwell the custome, and they flye about them as they were egles and\nother birds that eate flesh, and the priestes cast the pieces unto\nthem, and they beare it away a little from thence and then they eate\nit, and as priestes in our countrey sing for soules _subvenite sancti\ndei_ and so forth, so those prestes ther syng with high voyce in their\nlanguage in this maner wyse. Se and beholde how good and gracious a\nman this was, that ye aungels of God come for to fetch him & beare him\ninto Paradise. And then thinketh y^e son of the same man that he is\ngreatly worshipped when birds haue eaten his father, and where are\nmost plenty of byrds, there is most worship. And then cometh the sonne\nhome with all his friendes, and maketh them a great feast, the sonne\nmaketh cleane his fathers head and giveth them drynke thereof, & the\nfleshe of the head he cutteth of, and giveth it to his moste\nspeciall fryends, some a lyttle, & some a lyttle, for deynty. And in\nremembrance of this holy man that the birds haue eaten, the sonne doth\nmake a cuppe of the scalpe[4] & thereof drinketh he all his life, in\nremembrance of his father.\n\n\n    [Footnote 1: A puppet or doll, or mammet--an idol--probably so\n    called as a contraction for Mahomet.]\n\n    [Footnote 2: Prayers.]\n\n    [Footnote 3: Off.]\n\n    [Footnote 4: Skull.]\n\n\n[Decoration]\n\n\n\n\nCAP. CVI.\n\n  _Of a rych man that is neyther king, prince, duke nor erle._\n\n\nAND from this men go ten journeys through the land of the great Caan,\nwhich is a full good yle & a great kingdom & the king is ful mighty.\nAnd in this yle is a rich man which is no king, prince, Duke nor Erle,\nbut he hath eche yere cccc[1] thousand horses charged[2] with ryce\nand corne, and he hath a noble & a rich life after the maner of the\ncountrey, for he hath L damosels that serve him every day at his meate\n& bed and do what he wil. And when he sytteth at the table they bring\nhim meat, & at eche time fiue meates togither, and they sing in the\nbringing a song, and they cut his meate and put it in his mouth, and\nhe hath righte long nayles on his hands, that is a great nobility in\nthat countrey & therefore they let theyr nayles grow as long as they\nmay,[3] and some let them growe so long that they come about theyr\nhandes and y^t is a great nobility & gentry, and the gentry of a woman\nis to haue small fete, and therefore anon as they are borne, they\nbinde their feete so straight that they cannot wax halfe as they\nshoulde. And he hath a full faire palaice, & rich, wher he dwelleth,\nof which the wall is two myle about, & there is many faire gardeins,\nand all the pavement of the hal, & chambres, is of gold & silver, and\nin the midst of one of these gardeins is a lyttle hyl, whereon is a\nplace made wyth toures and pynacles all of golde, and there he wyll\nsyt often to take the ayer and disport, for it is made for nothing\nelse. From this land men may go through y^e land of the great Caane.\n\n\n    [Footnote 1: Other editions say 300,000.]\n\n    [Footnote 2: Loaded.]\n\n    [Footnote 3: Similar to the Chinese custom of the upper\n    classes.]\n\n\n\n\nCAP. CVII.\n\n  _How all these landes yles and kingdomes, and the men therof\n    afore rehersed, haue some of the articles of our faith._\n\n\nAND ye shall understand that all these men & folke that haue reason\ny^t I haue spoken of, haue some articles of our faith, all[1] if they\nbe of divers lawes and divers beleves, yet they haue some good poynts\nof our fayth, & they beleve in God of kinde as theyr prophecie sayth,\n_Et metuent eum omnes fines terr\u00e6_, That is to say, And all endes\nof the earth shall dread him. And in another place, _Omnes gentes\nservient ei_, That is to say, All folk shall serve him, but they\ncannot speak parfitly but as theyr kyndly wit teacheth them, neither\nof the Son nor of the Holy Ghost can they speake, but they can speake\nwell of the Byble, and specially of Genesis, and of the bokes of\nMoyses. And they say that those creatures y^t they worship are no\ngods, but they worship them for great vertue that is in them which may\nnot be without special grace of God, & of simulacre and ydoles, they\nsay that all men haue simulacres, and that, say they, for us christen\nmen haue ymages of our Lady & other, but they wot not that we worship\nnot the ymages of stone nor of wood, but the saynts of whome they\nare made, for as the letter teacheth clarkes how they shal beleve,\nso ymages and paynture teacheth lewde[2] men. They say also that the\naungell of God speaketh to them in their ydoles & do miracles,\nthey say soth,[3] but it is the evil aungell that doth myracles to\nmaintaine them in their ydolatrie.\n\n\n    [Footnote 1: Even.]\n\n    [Footnote 2: Unlearned.]\n\n    [Footnote 3: Truly.]\n\n\n\n\nCAP. CVIII.\n\n  _How John Maundevyl leveth many mervailes unwrytten & the\n    cause wherefore._\n\n\nTHERE are many other countreys where I haue not yet ben nor sene &\ntherefore I can not speke properly of them. Also in countreys where I\nhaue bene are many marvailes that I speke not of, for it were to long\na tale and therefore hold you payd at this time y^t I haue sayd, for\nI will say no more of mervailes that are there, so that other men that\ngo thither may fynde ynough for to say that I haue not tolde.\n\n\n[Decoration]\n\n\n\n\nCAP. CIX.\n\n  _What time John Maundevil departed out of England._\n\n\nAND I John Maundevil that went out of my countrey and passed the sea,\nthe yeare of our lord MCCCXXII and I haue passed through many landes\nand yles and countreys, and now am come to rest. I haue compyled this\nboke and do wryte it the yeare of our Lord MCCCLXVI at XXXIV yeare\nafter my departing from my countrey, & for as much as many men beleve\nnot that they see with theyr eyen, or y^t they may conceive & know in\ntheir mynde, therefore I made my way to Rome in my coming homewarde,\nto shew my boke to the holy father the pope,[1] and tell him of the\nmervayles y^t I had sene in diverse countreys; so that he with his\nwise counsel wold examine it, with diverse folke y^t are at Rome, for\nthere dwell men of all nations of the world, and a lytle time after\nwhen he & his counsel had examined it all through, he sayde to me\nfor a certayne that it was true for he sayd he had a boke of latin\ncontayning all that and much more, of y^e which _Mappa Mundi_ is made,\nthe which boke I saw, & therefore the pope hath ratyfied & confirmed\nmy boke in all poyntes. And I pray to all those that rede this boke,\nthat they will pray for me and I shall pray for them, & all those that\nsay for me our Lord's prayer & that God forgive me my sinnes, I make\nthem parteners & graunt them part of all my good pylgrimages and other\ngood dedes which I ever dyd or shall do to my lyves ende & I pray\nto God of whome all grace cometh, that he will, all the readers and\nhearers that are christen, fulfil with his grace, and saue them body\nand soule & bring them to his Joy that euer shall last. He that is in\nthe Trinitie, the Father, the Sonne, and the Holy Ghost, that liveth &\nraigneth God without ende\n\n  Amen\n\n\n    [Footnote 1: Urban V.]\n\n\nImprinted at London in Breadstreat at the nether ende\n    by Thomas East. An 1568\n        The 6 day of October\n\n\n[Decoration]\n\n\n[Decoration]\n\n\n\n\n  _Here beginneth the journall of Frier Odoricus, one of the\n    order of the Minorites, concerning strange things which hee\n    sawe among the Tartars of the East._\n\n\nALBEIT many and sundry things are reported by divers authors\nconcerning the fashions and conditions of this world: notwithstanding\nI frier Odoricus of Friuli, de portu Vahonis being desirous to travel\nunto the foreign and remote nations of infidels, sawe and heard great\nand miraculous things, which I am truly able to avouch. First of\nal therefore sayling from Pera by Constantinople, I arrived at\nTrapesunda.[1] This place is right commodiously situate, as being an\nhaven for the Persians and Medes, and other countries beyonde the\nsea. In this lande I behelde with very great delight a very strange\nspectacle, namely a certain man leading about with him more than foure\nthousande partriges. The man himselfe walked upon the grounde, and\nthe partriges flew in the aire, which he ledde unto a certaine castle\ncalled Zavena, being three days journey distant from Trapesunda. The\nsaide partriges were so tame, that when the man was desirous to lie\ndowne and rest, they would all come flocking about him like chickens.\nAnd so hee led them unto Trapesunda, and unto the palace of the\nEmperour, who tooke as many of them as he pleased, and the reste the\nsaide man carried unto the place from whence he came. In this citie\nlyeth the body of Athanasius, upon the gate of the citie. And then\nI passed on further unto Armenia major, to a citie called Azaron,[2]\nwhich had been very rich in olde time, but nowe the Tartars haue\nalmost layde it waste. In the saide citie there was abundance of bread\nand flesh, and of all other victuals except wine and fruits. This\ncitie also is very colde, and is reported to be higher situated, then\nany other city in the world. It hath most holesome and sweete waters\nabout it: for the veines of the saide waters seeme to spring and flow\nfrom the mighty river of Euphrates, which is but a dayes journey from\nthe saide city. Also, the saide citie stands directly in the way\nto Tauris.[3] And I passed on unto a certaine mountaine called\nSobissacalo. In the foresaide countrey there is the very same\nmountaine whereupon the Arke of Noah rested; unto the which I would\nwillingly haue ascended, if my company would haue stayed for me.\nHowbeit the people of that countrey report, that no man could euer\nascend the saide mountaine, because (say they) it pleaseth not the\nhighest God. And I travailed on further unto Tauris that great\nand royal city, which was in olde time called Susis. This city is\naccompted for traffique of merchandize the chiefe citie of the world:\nfor there is no kinde of victuals, nor any thing else belonging unto\nmerchandize, which is not to be had there in great abundance. This\ncitie stands very commodiously: for unto it all the nations of the\nwhole worlde in a maner may resort for traffique. Concerning the saide\ncitie, the Christians in those parts are of opinion, that the Persian\nEmperour receives more tribute out of it, then the King of France out\nof all his dominions. _Neare unto the saide citie there is a salt-hill\nyeelding salt unto the city: and of that salt ech man may take what\npleaseth him, not paying ought to any man therefor._ In this city many\nChristians of all nations do inhabite, over whom the Saracens beare\nrule in all things. Then I traveiled on further unto a city called\nSoldania,[4] wherein the Persian Emperour lieth all Sommer time: but\nin Winter hee takes his progresse unto another city standing upon the\nsea called Baku.[5] Also the foresaide city is very great and colde\nhaving good and holesome waters therein, unto the which also store of\nmarchandize is brought. Moreover I travelled with a certaine company\nof Caravans toward upper India: and in the way, after many days\njourney, I came unto the citie of the three wise men called Cassan,[6]\nwhich is a noble and renowned city, saving that the Tartars haue\ndestroyed a great part thereof, and it aboundeth in bread, wine, and\nmany other commodities. From this citie unto Jerusalem (whither\nthe three foresaid wisemen were miraculously led) it is fifty days\njourney. There be many wonders in this citie also, which for brevities\nsake, I omit. From thence I departed unto a certain city called Geste,\n_whence the sea of sand is distant one dayes journey, which is a most\nwonderful and dangerous thing_. In this city there is abundance of all\nkinds of victuals and especially of figs, raisins, and grapes: more\n(as I suppose) then in any part of the whole world besides. This is\none of the three principall cities of all the Persian Empire. Of this\ncity the Saracens report, that no Christian can by any means live\ntherein above a yeere. Then passing many dayes journey on forward, I\ncame unto a certain city called Comum[7] which was a huge and mightie\ncitie in olde time, conteyning well nigh fiftie miles in circuite, and\nhath done in times past great damage unto the Romanes. In it there are\nstately palaces altogether destitute of inhabitants, notwithstanding\nit aboundeth with great store of victuals. From hence travailing\nthrough many countreys, at length I came unto the land of Job called\nHus, which is full of all kinde of victuals and very pleasantly\nsituated. Thereabouts are certaine mountaines having good pastures for\ncattell upon them. Here also Manna is found in great aboundance. Four\npartriges are here solde for lesse than a groat. In this countrey\nthere are most comely olde men. Here also the men spin and card, and\nnot the women. This land bordereth upon the North part of Chaldea.\n\n\n    [Footnote 1: Trebizonde.]\n\n    [Footnote 2: Erzeroum.]\n\n    [Footnote 3: Tauris, a city of Persia.]\n\n    [Footnote 4: Or Sultania.]\n\n    [Footnote 5: The Caspian Sea.]\n\n    [Footnote 6: Or Cassibin.]\n\n    [Footnote 7: Como.]\n\n\n\n\n  _Of the maners of the Chaldeans, and of India._\n\nFROM thence I traveled into Chald\u00e6a, which is a great kingdome and\nI passed by the tower of Babel. This region hath a language peculiar\nunto itselfe, and there are beautiful men and deformed women. _The men\nof the same countrey used to haue their haire kempt, and trimmed like\nunto our women: and they weare golden turbants upon their heads\nrichly set with pearle, and pretious stones. The women are clad in\na course smock onely reaching to their knees and having long sleeves\nhanging downe to the ground._ And they goe barefooted, wearing\nbreeches which reach to the ground also. They weare no attire upon\ntheir heads, but their haire hangs disheaveled about their eares: and\nthere be many other strange things also. From thence I came into the\nlower India, which the Tartars overran & wasted. And in this countrey\nthe people eat dates for the most part, whereof 42 li are there sold\nfor lesse than a groat. I passed further also many dayes journey unto\nthe Ocean Sea & the first lande where I arrived, is called Ormes,[1]\nbeing well fortified, and having great store of merchandize and\ntreasure therein. Here also they use a kinde of Bark or shippe called\nJase, being compact together onely with hempe. And I went on board\ninto one of them, wherein I could not finde any yron at all, and in\nthe space of 28 days I arrived at the city of Thana,[2] wherein foure\nof our friers were martyred for the faith of Christ. This countrey is\nwell situate having abundance of bread and wine, and of other victuals\ntherein. This Kingdome in olde time was very large and under the\ndominion of King Porus, who fought a great battell with Alexander the\ngreat. The people of this countrey are idolaters worshipping fire,\nserpents and trees. And ouer all this land the Saracens do beare rule,\nwho tooke it by maine force, and they themselues are in subjection\nunto King Daldilus. There be divers kinds of beasts, as namely blacke\nlyons in great abundance, and apes also, and monkeis, and battes as\nbigge as our doves. And there are mise as bigge as our countrey dogs,\nand therefore they are hunted with dogs, because cats are not able to\nencounter them. Moreouer in the same countrey every man hath a bundle\nof great boughs standing in a water-pot before his doore, which bundle\nis as great as a pillar, and it will not wither, so long as water is\napplied thereunto: with many other novelties and strange things, the\nrelation whereof would breed great delight.\n\n\n    [Footnote 1: Ormus.]\n\n    [Footnote 2: Thana, whereof Frederick C\u00e6sar maketh mention.]\n\n\n\n\n  _How peper is had: and where it groweth._\n\nMOREOUER, that it may be manifest how peper is had, it is to be\nunderstood that it groweth in a certaine kingdome whereat I myself\narrived, being called Minibar,[1] and it is not so plentifull in\nany other part of the worlde as it is there. For the wood wherein it\ngrowes conteineth in circuit 18 dayes journey. And in the said wood\nor forrest there are two cities one called Flandrina,[2] and the other\nCyncilim. In Flandrina both Jewes & Christians doe inhabite, betweene\nwhom there is often contention and warre: howbeit the Christians\novercome the Jewes at all times. In the foresaid wood pepper is had\nafter this maner: first it groweth in leaves like unto pot-hearbes,\nwhich they plant neere unto great trees as we do our vines, and they\nbring forth pepper in clusters, as our vines doe yeeld grapes, but\nbeing ripe, they are of a green colour, and are gathered as we gather\ngrapes, and then the graines are layd in the Sunne to be dried, and\nbeing dried are put into earthen vessels: and thus is pepper made and\nkept. Now, in the same wood there be many rivers, wherein are great\nstore of Crocodiles, and of other serpents, which the inhabitants of\nthat countrey do burne up with strawe and with other dry fewel, and so\nthey go to gather their pepper without danger. At the South End of\nthe said forrest stands the city of Polumbrum,[3] which aboundeth\nwith marchandize of all kinds. All the inhabitants of that countrey do\nworship a living oxe, as their god, whom they put to labour for sixe\nyeres, and in the seventh yere they cause him to rest from al his\nworke, placing him in a solemne and publique place: and calling him an\nholy beast. _Moreouer they use this foolish ceremonie: Every morning\nthey take two basons, either of silver or of gold, and with one they\nreceive the urine of the oxe, and with the other his dung. With the\nurine they wash their face, their eyes, and all their fiue senses. Of\nthe dung they put into both their eyes, then they anoint the bals of\ntheir cheeks therewith, and thirdly their breast: and then they say\nthat they are sanctified for all that day: And as the people doe, euen\nso doe their king and Queene._ This people worshippeth also a dead\nidole which from the navel upward, resembleth a man, and from the\nnavel downward an oxe. The very same Idol delivers oracles unto them,\nand sometimes requireth the blood of fourtie virgins for his hire.\nAnd therefore the men of that region do consecrate their daughters and\ntheir sonnes unto their idols, euen as Christians do their children\nunto some Religion or Saint in heaven. Likewise they sacrifice their\nsonnes and their daughters, and so, much people is put to death before\nthe said Idol by reason of that accursed ceremony. Also, many other\nhainous and abominable villainies doeth that brutish beastly people\ncommit: and I saw many more strange things among them which I meane\nnot here to insert. Another most vile custome the foresaide nation\ndoeth retaine: _for when any man dieth they burne his dead corpse to\nashes: and if his wife surviveth him, her they burne quicke,\nbecause (say they) she shall accompany her husband in his tilthe and\nhusbandry, when he is come unto a new worlde. Howbeit the said wife\nhaving children by her husband, may if she will, remaine still alive\nwith them, without shame or reproche: notwithstanding, for the most\npart, they all of them make choice to be burnt with their husbands._\nNow, albeit the wife dieth before her husband, that law bindeth not\nthe husband to any such inconvenience but he may marry another wife\nalso. _Likewise, ye said nation hath another strange custome, in that\ntheir women drink wine, but their men do not. Also the women haue the\nlids & brows of their eyes & beards shaven, but the men haue not_:\nwith many other base and filthie fashions which the said women do use\ncontrary to the nature of their sexe. From that kingdome I traveiled\n10 daies journey unto another kingdome called Mobar,[4] which\ncontaineth many cities. Within a certaine church of the same countrey,\nthe body of S. Thomas the Apostle is interred, the very same church\nbeing full of idols: and in 15 houses round about the said Church\nthere dwell certaine priests who are Nestorians, that is to say,\nfalse, and bad Christians and schismatiques.\n\n\n    [Footnote 1: Malabar.]\n\n    [Footnote 2: Or Alandrina.]\n\n    [Footnote 3: _Query_, whether this is not _Kaulam_ or\n    _Ball\u00e1d-ul-Falfal_, the Pepper Country, or Malabar, latinized\n    into Columbum or Columbus.]\n\n    [Footnote 4: Malabar.]\n\n\n\n\n  _Of a strange and uncouth idole: & of certaine customes\n    and ceremonies._\n\nIN the kingdome of Mobar there is a wonderfull strange idole, being\nmade after the shape and resemblance of a man, as big as the image of\nour Christopher, & consisting all of most pure and glittering gold.\nAnd about the necke thereof hangeth a silke riband, ful of most rich\n& precious stones, some one of which is of more value than a whole\nkingdome. The house of this idol is all of beaten gold, namely the\nroofe, the pavement, and the sieling of the wall within and without.\nUnto this idol the Indians go on pilgrimage, as we do unto St. Peter.\nSome go with halters about their necks, some with their hands bound\nbehind them, some with knives sticking on their armes or legs: and if\nafter their peregrination, the flesh of their wounded arme festereth\nor corrupteth, they esteeme that limme to be holy, & thinke that their\nGod is wel pleased with them. _Neare unto the temple of that idol is a\nlake made by men in an open and common place, whereinto the pilgrimes\ncast gold, silver and precious stones, for the honour of the idol\nand the repairing of his temple. And therefore when anything is to be\nadorned or mended, they go unto this lake taking up the treasure which\nwas cast in. Moreouer at euery yerely feast of the making or repairing\nof the said idol, the king and queene, with the whole multitude of the\npeople, & all the pilgrimes assemble themselues, & placing the said\nidol in a most stately & rich chariot, they cary him out of their\ntemple with songs, & with all kinds of musical harmonie, and a great\ncompanie of virgins go procession-wise two and two in a rank singing\nbefore him. Many pilgrims also put themselves under the chariot\nwheeles, to the end that their false god may go ouer them, and al\nthey ouer whom the chariot runneth, are crushed in pieces, & divided\nasunder in the midst, and slaine right out. Yea, & in doing this,\nthey think themselves to die most holily & securely, in the service\nof their god._ And by this meanes every yere, there die under the said\nfilthy idol, mo then 500 persons, whose carcases are burned, and their\nashes are kept for reliques, because they died in that sort for their\ngod. Moreover they haue another detestable ceremony. For when any man\noffers to die in the service of his false god, his parents & all his\nfriends assemble themselues together with a consort of musicians,\nmaking him a great & solemne feast: which feast being ended, they hang\n5 sharpe knifes about his neck carrying him before the idol & so soone\nas he is come thither, he taketh one of his knives crying with a loud\nvoice, For the worship of my god do I cut this my flesh, and then he\ncasteth the morsel which is cut, at y^e face of his idol: but at the\nvery last wound wherewith he murthereth himselfe, he uttereth these\nwords: \"Now do I yeeld myself to death in the behalfe of my god\" and\nbeing dead his body is burned, & is esteemed by al men to be holy.\nThe king of the said region is most rich in silver, gold, and precious\nstones, & there be the fairest unions in al the world.\n\nTraveling from thence by the Ocean sea 50 daies journey southward,\nI came unto a certaine land named Lammori,[1] where, _in regard of\nextreeme heat, the people both men and women go stark-naked from top\nto toe: who seeing me apparelled, scoffed at me, saying that God made\nAdam and Eve naked. In this countrey al women are common, so that no\nman can say, this is my wife. Also when any of the said women beareth\na son or a daughter, she bestowes it upon anyone that hath lien\nwith her, whom she pleaseth. Likewise al the land of that region\nis possessed in common, so that there is not mine & thine, or any\npropriety of possession in the division of lands: howbeit euery man\nhath his owne house peculiar unto himselfe._ Mans flesh, if it be fat,\nis eaten as ordinarily there as beefe in our countrey. And albeit the\npeople are most lewd, yet the countrey is exceeding good, abounding\nwith al commodities, as fleshe, corne, rise, silver, gold, wood of\naloes, Camphir, and many other things. Marchants coming unto this\nregion for traffique do usually bring with them fat men, selling them\nunto the inhabitants as we sel hogs, who immediately kil and eat them.\nIn this island towards the south, there is another kingdome called\nSimoltra,[2] where both men and women marke themselves with red-hot\nyron in 12 sundry spots of their faces: and this nation is at\ncontinual warre with certaine naked people in another region. Then I\ntraveled further unto another island called Java, the compasse whereof\nby sea is 3000 miles. The king of this Iland hath 7 other crowned\nkings under his jurisdiction. The said Island is throughly inhabited\n& is thought to be one of the principall Ilands of y^e whole world.\nIn the same Iland there groweth great plenty of cloves, cubibez, and\nnutmegs, and in a word all kinds of spices are there to be had, and\ngreat aboundance of all victuals except wine. The king of the said\nIland of Java hath a brave and sumptuous pallace, the most loftily\nbuilt, that euer I saw any, & it hath most high greeses[3] and stayers\nto ascend up into the roomes therein contained, one stayre being of\nsilver, & another of gold, throughout the whole building. Also the\nlower roomes were paved all ouer with one square plate of silver, &\nanother of gold. All the walls upon the inner side were seeled ouer\nwith plates of gold, wherupon were ingraven y^e pictures of knights,\nhaving about their temples, ech of them a wreath of golde, adorned\nwith precious stones. The roofe of the palace was of pure gold. With\nthis King of Java the great Can of Catay hath had many conflicts\nin war; whom notwithstanding the said king hath always overcome and\nvanquished.\n\n\n    [Footnote 1: Perhaps he meaneth Cammori.]\n\n    [Footnote 2: Sumatra.]\n\n    [Footnote 3: Steps.]\n\n\n\n\n  _Of certaine trees yeelding meale, honey, and poyson._\n\nNEERE unto the said Iland is another countrey called Panten, or\nTathalamasin.[1] And the king of the same countrey hath many Ilands\nunder his dominion. In this land there are trees yeelding meale, hony,\n& wine & the most deadly poison in all y^e whole world: for against it\nthere is but one only remedy: & that is this: if any man hath taken\nof y^e poyson, & would be delivered from the danger thereof, let\nhim temper the dung of a man in water, & so drinke a good quantitie\nthereof, & it expels the poyson immediatly, making it to avoid at the\nfundament. Meale is produced out of the said trees after this maner.\nThey be mighty huge trees and when they are cut with an axe by the\nground, there issueth out of the stock a certain licour like unto\ngumme, which they take and put into bags made of leaues, laying them\nfor 15 days together abroad in the sunne, & at the end of those 15\ndayes, when the said licour is throughly parched, it becometh meale.\nThen they steepe it first in sea water, washing it afterward with\nfresh water, and so it is made very good & savorie paste, whereof they\nmake either meat or bread, as they thinke good. Of which bread I my\nselfe did eate, & it is fayrer without & somewhat browne within.\nBy this countrey is the sea called Mare mortuum, which runneth\ncontinually Southward, into y^e which whosoever falleth in (_is_)\nnever seene after. In this countrey also are found canes of an\nincredible length, namely of 60 paces high or more, & they are as\nbigge as trees. Other canes there be also called Cassan,[2] which\noverspread the earth like grasse, & out of euery knot of them spring\nfoorth certaine branches, which are continued upon the ground almost\nfor the space of a mile. In the said canes there are found certaine\nstones, one of which stones, whosoever carryeth about with him, cannot\nbe wounded with any yron: & therefore the men of that countrey for the\nmost part, carry such stones with them, whithersoever they goe. Many\nalso cause one of the armes of their children, while they are yong,\nto be launced, putting one of the said stones into the wound, healing\nalso, and closing up the said wound with the powder of a certaine\nfish (the name whereof I do not know) which powder doth immediatly\nconsolidate and cure the said wounde. And by the virtue of these\nstones the people aforesaid doe for the most part triumph both on sea\nand land. Howbeit there is one kinde of stratageme, which the enemies\nof this nation, knowing the vertue of the sayd stones, doe practise\nagainst them: namely, they provide themselues armour of yron or steele\nagainst their arrowes, & weapons also poisoned with the poyson of\ntrees & they carry in their hands wooden stakes most sharpe and hard\npointed, as if they were yron: likewise they shoot arrowes without\nyron heads, & so they confound and slay some of their unarmed foes\ntrusting too securely unto the vertue of their stones. Also of the\nforesayd canes called Cassan they make sayles for their ships, and\nlitel houses, and many other necessaries. From thence after many dayes\ntravell, I arrived at another kingdome called Campa, a most beautiful\nand rich countrey, & abounding with all kind of victuals: the king\nwhereof, at my being there, had so many wives & concubines, that\nhe had 300 sonnes & daughters by them. This king hath 10004 tame\nElephants, which are kept even as we keepe droves of oxen or flocks of\nsheepe in pasture.\n\n\n    [Footnote 1: _Query_, The Tathsiaulu of Marco Polo, or\n    Thibet.]\n\n    [Footnote 2: An exaggeration for bamboos.]\n\n\n\n\n  _Of the abundance of fishes, which cast themselues upon\n    the shore._\n\nIN this countrey there is one strange thing to be observed, y^t euery\nseveral kind of fishes in those seas come swimming towards the said\ncountrey in such abundance, that, for a great distance into the\nsea, nothing can be seene but the backes of fishes: _which casting\nthemselues upon the shore when they come neere unto it, do suffer\nmen, for the space of 3 daies to come & take as many of them as they\nplease, & then they return again to the sea. After that kind of fishes\ncomes another kind, offering itselfe after the same maner, & so in\nlike sort all other kinds whatsoever: notwithstanding they do this but\nonce in a year. And I demaunded of the inhabitants there how, or by\nwhat meanes this strange accident could come to passe: They answered,\nthat fishes were taught, even by nature to come and do homage unto\ntheir Emperour._ There be Tortoises also as bigge as an oven. Many\nother things I saw which are incredible, unlesse a man should see them\nwith his own eies. In this countrey also dead men are burned, & their\nwives are burned aliue with them, as in the city of Polumbrum\naboue mentioned: for the men of that countrey say that she goeth to\naccompany him in another world, that he should take none other wife in\nmariage. Moreouer I traveled on further by the ocean-sea towards the\nSouth, & passed through many countries and islands, whereof one is\ncalled Moumoran, & it containeth in compasse ii. M miles, wherein\nmen & women haue dogs faces, and worship an oxe for their god: and\ntherefore euery one of them cary the image of an oxe of gold or silver\nupon their foreheads. The men & women of this country go all naked,\nsaving that they hang a linen cloth round their loins. The men of the\nsaid country are very tall and mighty, and by reason that they goe\nnaked, when they are to make battell, they cary yron or steele-targets\nbefore them, which do cover and defend their bodies from top to toe:\nand whomsoever of their foes they take in battel not being able to\nransome himselfe for money, they presently devoure him: but if he be\nable to redeeme himselfe for money, they let him go free. Their king\nweareth about his necke 300 great & most beautiful unions,[1] and\nsaith euery day 300 prayers unto his god. He weareth upon his finger\nalso a stone of a span long, which seemeth to be a flame of fire, and\ntherefore when he weareth it, no man dare approach unto him: and they\nsay that there is not any stone in the whole world of more value than\nit. Neither could at any time the great Tartarian Emperour of\nKatay either by force, money, or policie obtain it at his hands,\nnotwithstanding that he hath done the utmost of his indeavour for this\npurpose.\n\n\n    [Footnote 1: Large and fine pearls.]\n\n\n\n\n  _Of the Island of Sylan: and of the mountaine where Adam\n    mourned for his sonne Abel._\n\nI PASSED by also another island called Sylan,[1] which conteineth in\ncompasse aboue ii M miles, wherin are an infinit number of serpents,\n& great store of lions, beares, & al kinds of ravening & wild beasts,\nand especially of elephants. In the said countrey there is an huge\nmountaine, whereupon the inhabitants of that region do report that\nAdam mourned for his son Abel y^e space of 500 yeres. In the midst of\nthis mountaine there is a most beautiful plain, wherin is a litle lake\nconteining great plenty of water, which water y^e inhabitants report\nto haue proceeded from the teares of Adam & Eve: howbeit I proved that\nto be false, because I saw the water flow in the lake. This water is\nful of hors-leeches, & blood suckers, & of precious stones also, which\nprecious stones the king taketh not unto his owne use, but once or\ntwise euery yere he permitteth certaine poore people to diue under\nwater for ye said stones & al that they may get he bestoweth upon\nthem, to the end that they may pray for his soule. But y^t they may\nwith less danger dive under water, they take limons[2] which they\npil,[3] anointing themselves with the juice thereof, & so they may\ndiue naked under y^e water, the hors-leeches not being able to hurt\nthem. From this lake the water runneth even unto the sea, and at a low\nebbe the inhabitants dig rubies, diamonds & perles, and other precious\nstones out of the shore: wherupon it is thought, that ye king of\nthis island hath greater abundance of pretious stones, then any other\nmonarch in the whole earth besides. In the said countrey there be all\nkinds of beastes and foules: & the people told me, that those\nbeasts would not invade nor hurt any stranger but only the natural\ninhabitants.\n\n_I saw in this island fouls as big as our countrey geese, having two\nheads, and other miraculous things, which I will not here write off.\nTraveling on further South, I arrived at a certaine island called\nBodin,[4] which signifieth in our language unclean. In this island\nthere do inhabit most wicked persons, who devour & eate rawe flesh,\ncommitting all kinds of uncleannes & abominations in such sort, as it\nis incredible. For the father eateth his son, & the son his father,\nthe husband his owne wife & the wife her husband: & that after this\nmaner. If any mans father be sick, the son straight goes unto the\nsooth-saying or prognosticating priest, requesting him to demand of\nhis god, whether his father shall recover from his infirmity or no;\nThen both of them go unto an idol of gold or silver, making their\nprayers unto it in maner folowing: Lord, thou art our god, & thee we\ndo adore, beseeching thee to resolve us, whether such a man must die,\nor recover of such an infirmity or no: Then the divel answereth out\nof y^e aforesaide idol: if he saieth (he shal liue) then returneth his\nson and ministreth things necessary unto him til he hath attained unto\nhis former health: but if he saith (he shall die) then goes y^e\npriest unto him, & putting a cloth into his mouth doth strangle him\ntherewith: which being done, he cuts his dead body into morsels, &\nal his friends and kinsfolk are invited unto the eating thereof, with\nmusique & all kinde of mirth: howbeit his bones are solemnely buried._\nAnd when I found fault with that custome demanding a reason thereof,\none of them gaue me this answere; this we doe lest the wormes should\neat his flesh, for then his soule should suffer great torments,\nneither could I by any meanes remoove them from that errour. Many\nother novelties and strange things there bee in this countrey, which\nno man would credite, unles he saw them with his owne eyes. Howbeit,\nI (before almighty God) do here make relation of nothing but of that\nonely, whereof I am as sure, as a man may be sure. Concerning the\nforesaid islands, I enquired of divers wel-experienced persons, who\nal of them, as it were with one consent, answered me saying, that this\nIndia contained 4400 islands under it, or within it, in which islands\nthere are sixty and foure crowned kings: and they say moreouer,\nthat the greater part of those islands are wel inhabited. And here I\nconclude concerning that part of India.\n\n\n    [Footnote 1: Ceylon.]\n\n    [Footnote 2: Lemons.]\n\n    [Footnote 3: Peel.]\n\n    [Footnote 4: Or Dadin.]\n\n\n\n\n  _Of the upper India: and of the province of Mancy._[1]\n\nFIRST of al therefore, having traveled many dayes journey upon the\nOcean-sea towards the East, at length I arrived at a certaine great\nprovince called Mancy, being in Latine named India. Concerning this\nIndia I inquired of Christians, of Saracens, & of Idolaters, and of al\nsuch as bare an office under the great Can; who all of them with one\nconsent answered, that this province of Mancy hath mo then 2000 great\ncities within the precincts thereof & that it aboundeth with all\nplenty of victuals, as namely with bread, wine, rise, flesh, and fish.\nAll the men of this province be artificers & marchants, who, though\nthey be in never so extreme penurie, so long as they can help\nthemselues by the labor of their handes, will neuer beg almes of any\nman. The men of this province are of a faire and comely personage, but\nsomewhat pale, having their heads shaven but a little, but the women\nare the most beautiful under the sunne. The first city of the said\nIndia which I came unto, is called Ceuskalon, which being a daies\njourney distant from the sea, stands upon a river, the water whereof,\nnere unto the mouth, where it exonerateth it selfe into the sea,\ndoth overflow the land for the space of 12 daies journey. All the\ninhabitants of this India are worshippers of idols. The foresaid city\nof Ceuskalon hath such an huge navy belonging thereunto, that no man\nwould beleeve it unlesse he should see it. In this city I saw 300\nli of good and new ginger sold for lesse than a groat. There are the\ngreatest, and the fairest geese, & most plenty of them to be sold in\nal the world, as I suppose: they are as white as milke, & haue a bone\nupon the crowne of their heads, as bigge as an egge, being of the\ncolour of blood: under the throat they haue a skin or bag hanging\ndown halfe a foot. They are exceeding fat and wel sold. Also they haue\nducks and hens in that countrey, one as big as two of ours. There be\nmonstrous great serpents likewise, which are taken by the inhabitants\n& eaten; whereupon a solemne feast among them without serpents is not\nset by.\n\nAnd to be briefe, in this city there are al kinds of victuals in great\nabundance. From thence I passed by many cities & at length I came unto\na citie named Caitan,[2] wherein ye friers Minorites haue two places\nof abode, unto which I transported the bones of the dead friers, which\nsuffered martyrdom for the faith of Christ, as it is aboue mentioned.\nIn this citie there is abundance of al kind of victuals very cheap.\nThe said city is as big as two of Bononia,[3] & in it are many\nmonasteries of religious persons, al which do worship idols.\n\nI myselfe was in one of those monasteries, & it was told me, that\nthere were in it III M religious men, having XI M idols; and one of\ny^e said idols which seemed unto me but litle in regard of the rest,\nwas as big as our Christopher. These religious men euery day do feed\ntheir idol-gods: wherupon at a certaine time I went to behold the\nbanquet: and indeed those things which they brought unto them were\ngood to eate, & fuming hote insomuch that the steam of the smoke\nthereof ascended up unto their idols, and they said that their gods\nwere refreshed with the smoke: howbeit all the meat they conveyed\naway, eating it up their owne selves, and so they fed their dumb gods\nwith the smoke only.\n\n\n    [Footnote 1: Or China.]\n\n    [Footnote 2: Thsiuanchau or Chiuchau, the great medi\u00e6val port\n    of China.]\n\n    [Footnote 3: Bologna.]\n\n\n\n\n  _Of the citie of Fuco._\n\nTRAVELING more eastward, I came unto a city named Fuco,[1] which\ncontaineth 30 miles in circuit, wherein be exceeding great & faire\ncocks, _and al their hens are as white as the very snow, having\nwool in stead of feathers, like unto sheep_. It is a most stately &\nbeautiful city & standeth up the sea. Then I went 18 daies journey on\nfurther, & passed by many provinces & cities, and in the way I went\nover a certain great mountaine, upon ye one side whereof I beheld al\nliving creatures to be as black as a cole, & the men and women on that\nside differed somewhat in maner of living from others; howbeit, on\nthe other side of the said hil every living thing was snow-white &\nthe inhabitants in their maner of living, were altogether unlike unto\nothers. There, al maried women cary in token that they haue husbands,\na great trunk of horne upon their heads. From thence I traveled\n18 dayes journey further and came unto a certaine great river, and\nentered also into a city, whereunto belongeth a mighty bridge to passe\nthe said river. And mine hoste with whom I sojourned, being desirous\nto show me some sport, said unto me, Sir, if you will see any fish\ntaken, goe with me. Then hee led me unto the foresaid bridge, carrying\nin his armes certain dive-doppers[2] or water-foules, bound unto a\ncompany of poles, and about every one of their necks he tied a thread,\nlest they should eat the fish as fast as they took them: and he\ncarried three great baskets with him also; then loosed he the\ndive-doppers from the poles, which presently went into the water, &\nwithin lesse then the space of one houre, caught as many fishes as\nfilled the 3 baskets: which being full, mine hoste untied the threeds\nfrom about their neckes, and entering a second time into the river\nthey fed themselves with fish, and being satisfied they returned\nand suffered themselves to be bound unto the said poles as they were\nbefore. And when I did eate of those fishes, we thought they were\nexceeding good. Travailing thence many dayes journeys, at length I\narrived at another city called Canasia,[3] which signifieth in our\nlanguage, the city of heaven. Never in all my life did I see so great\na city: for it containeth in circuit an hundreth miles; neither sawe I\nany plot thereof, which was not throughly inhabited: yea, I sawe many\nhouses of tenne or twelve stories high, one aboue the other. It hath\nmightie large suburbs containing more people then the citie it selfe.\nAlso it hath twelue principall gates: and about the distance of 8\nmiles, in the high way unto euery one of the saide gates standeth a\ncity as big by estimation as Venice, and Padua. The aforesaide city\nof Canasia is situated in waters or marshes, which always stand still,\nneither ebbing nor flowing: howbeit it hath a defence for the winde\nlike unto Venice. In this citie there are mo than 10002 bridges,\nmany whereof I numbered and passed over them: and upon every of those\nbridges stand certaine watchmen of the citie, keeping continuall ward\nand watch about the saide citie, the great Can the Emperour of Catay.\nThe people of this countrey say, that they haue one duetie injoyned\nunto them by their lord: for euery fire payeth one Balis in regard of\ntribute: and a Balis is five papers or pieces of silk, which are worth\none floren and an halfe of our coine. Tenne or twelue housholds are\naccompted for one fire, and so pay tribute but for one fire only. Al\nthose tributary fires amount unto the number of 85 Thuman, with other\nfoure Thuman of the Saracens, which make 89 in al: And one Thuman\nconsisteth of 10000 fires. The residue of the people of the city are\nsome of them Christians, some marchants, and some traveilers through\nthe countrey. Whereupon I marveiled much how such an infinite number\nof persons could inhabite and liue together. There is great aboundance\nof victuals in this city, as namely of bread and wine, and especially\nof hogs-flesh with other necessaries.\n\n\n    [Footnote 1: Probably Fuchau in Fokieu.]\n\n    [Footnote 2: Cormorants.]\n\n    [Footnote 3: Now Hangchau.]\n\n\n\n\n  _Of a Monastery where many strange beastes of divers kindes\n    doe live upon an hill._\n\nIN the foresaide citie foure of our friers had converted a mighty and\nrich man unto the faith of Christ, at whose house I continually abode,\nfor so long time as I remained in the citie, Who upon a certain time\nsaid unto me: Ara, that is to say, Father, will you go and behoulde\nthe citie? And I said, yea. Then embarked we ourselves, and directed\nour course unto a certaine great Monastery: where being arrived, he\ncalled a religious person with whom he was acquainted, saying unto\nhim concerning me: this Raban Francus, that is to say, this religious\nFrenchman commeth from the Westerne parts of the world and therefore\nyou must show him some rare things, that when he returnes into his\nowne countrey, he may say, this strange sight or novelty haue I seene\nin the citie of Canasia. Then the said religious man tooke two greate\nbaskets full of broken reliques which remained of the table, & led\nme unto a little walled parke, the doore whereof he unlocked with his\nkey, and there appeared unto us a pleasant faire green plot, into the\nwhich we entred. In the said greene stands a litle mount in forme of\na steeple, replenished with fragrant herbes, and fine shady trees. And\nwhile we stood there, he tooke a cymbal or bell, and rang therewith,\nas they used to ring to dinner or bevoir in cloisters, at the sound\nwhereof many creatures of divers kindes came downe from the mount,\nsome like apes, some like cats, some like monkeys, and some having\nfaces like men. And while I stood beholding of them, they gathered\nthemselves together about him, to the number of 4200 of those\ncreatures, putting themselues in good order, before whom he set a\nplatter, and gaue them the saide fragments to eate. And when they had\neaten he rang upon his cymbal the second time, and they all returned\nunto their former places. Then, wondring greatly at the matter, I\ndemanded what kind of creatures those might be? They are (quoth he)\nthe Soules of noble men which we do here feed, for the love of God who\ngoverneth the world: and as a man was honorable or noble in this life,\nso his soule after death, entreth into the body of some excellent\nbeast or other, but the soules of simple and rusticall people do\npossesse the bodies of more vile and brutish creatures. Then I began\nto refute that foule error: howbeit my speech did nothing at all to\nprevaile with him, for hee could not be perswaded that any soule might\nremaine without a body. From thence I departed unto a certaine citie\nnamed Chilenso, the walls whereof contained 40 miles in circuit. In\nthis citie there are 360 bridges of stone, the fairest that euer\nI saw, and it is wel inhabited, having a great navie belonging\nthereunto, & abounding with all kinds of victuals and other\ncommodities. And thence I went unto a certaine river called Thalay\nwhich where it is most narrow, is 7 miles broad: and it runneth\nthrough the midst of the land of the Pygm[oe]i whose chiefe city is\ncalled Cakam, and is one of the goodliest cities in the world. These\nPygm[oe]ans are three of my spans high, and they make larger and\nbetter cloth of cotton and silke, then any other nation under the\nsunne. And coasting along by the said river, I came unto a certaine\ncity named Janzu, in which citie there is one receptacle for\nthe Friers of our order, and there be also three Churches of the\nNestorians. This Janzu is a noble and great citie, containing 48\nThumans of tributarie fires, and in it are all kindes of victuals, and\ngreat plenty of such beastes, foules, and fishes, as Christians doe\nusually liue upon. The lord of the same citie hath in yeerely revenues\nfor salt onely, fiftie Thuman of Balis, & one balis is worth a floren\nand a halfe of our coyne: insomuch that one Thuman of balis amounteth\nunto the value of 15000 florens. Howbeit the sayd lord, favoureth\nhis people in one respect, for sometimes he forgiveth them frely 200\nThuman, lest there should be any scarcity or dearth among them. There\nis a custome in this citie, that when any man is determined to banquet\nhis friends, going about unto certaine tavernes or cookes houses\nappointed for the same purpose, he sayth unto euery particular hoste,\nyou shall haue such and such of my friends, whom you must entertain\nin my name, and so much I will bestowe upon the banquet. And by that\nmeans his friendes are better feasted at diverse places, then they\nshould haue beene at one. Tenne miles from the sayde citie, about the\nhead of the foresayd river of Thalay, there is a certaine other citie\ncalled Montu, which hath the greatest navy that I saw in the whole\nworld. All their ships are as white as snow, & they haue banquetting\nhouses in them, and many other rare things also, which no man would\nbeleeve unlesse he had seene them with his owne eyes.\n\n\n\n\n  _Of the citie of Cambaleth._\n\nTRAVELING eight dayes journey further by divers territories and\ncities, at length I came by fresh water unto a certaine citie named\nLeucyn, standing upon a river of Karavoran[1] which runneth through\nthe midst of Cataie, and doeth great harme in the countrey when it\noverfloweth the bankes, or breaketh foorth of the chanell. From thence\npassing along the river Eastward, after many dayes travell, and the\nsight of divers cities, I arrived at a citie called Sumakoto,[2] which\naboundeth more with silke then any other citie in the worlde: for when\nthere is a great scarcity of silke, fortie pound is solde for\nlesse then eight groates. In this citie there is abundance of all\nmerchandize, and all kinds of victuals also, as of bread, wine, flesh,\nfish, with all choise and delicate spices. Then travelling on still\ntowards the East by many cities, I came unto the noble and renowned\ncitie of Cambaleth, which is of great antiquitie, being situate in\nthe province of Cataie. This citie the Tartars tooke, & neere unto\nit within the space of halfe a mile, they built another citie called\nCaido. The citie of Caido hath twelve gates, being each of them two\nmiles distant from another. Also the space lying in the midst betweene\nthe two foresayde cities is very well and thoroughly inhabited, so\nthat they make as it were but one citie betweene them both. The whole\ncompasse or circuit of both cities together is 40 miles. In this citie\nthe great emperour Can hath his principall seat, and his Imperiall\npalace, the wals of which palace containe foure miles in circuit: and\nneere unto this his palace are many other palaces and houses of his\nnobility which belong unto his court. Within the precincts of the\nsaid palace Imperiall, there is a most beautifull mount, set and\nreplenished with trees, for which cause it is called the Greene mount,\nhaving a most royall and sumptuous palace standing thereupon, in\nwhich, for the most part, the great Can is resident. Upon the one side\nof the sayde mount there is a great lake, whereupon a most stately\nbridge is built, in which lake a great abundance of geese, ducks, &\nall kinds of water foules, and in the wood growing upon the mount,\nthere is a great store of all birdes and wilde beastes. And therefore\nwhen the great Can will solace himselfe with hunting or hauking, he\nneeds not so much as once to step forth of his palace. Moreover, the\nprincipall palace, wherein he maketh his abode, is very large, having\nwithin it 14 pillers of golde, and all the walles thereof are hanged\nwith red skinnes, which are said to be the most costly skinnes in all\nthe world. In the midst of the palace stands a cisterne of two yards\nhigh, which consisteth of a precious stone called Merdochas, and is\nwreathed about with golde, & at ech corner thereof is the golden image\nof a serpent, as it were furiously shaking and casting forth his head.\nThis cisterne also hath a kinde of network of pearle wrought about it.\nLikewise by the sayd cisterne there is drinke conveyed thorow certaine\npipes and conducts such as useth to be drunke in the emperours\ncourt, upon the which also there hang many vessels of golde, wherein\nwhosoever will may drinke of the said licour. In the foresayd palace\nthere are many peacockes of golde: & when any Tartar maketh a banquet\nunto his lorde, if the guests chance to clap their hands for joy and\nmirth the said golden peacocks also will spread their wings abroad,\nand lift up their traines, seeming as if they danced, and this I\nsuppose to be done by arte magicke or by some secret engine under the\ngrounde.\n\n\n    [Footnote 1: Karamoron.]\n\n    [Footnote 2: Sumacoto.]\n\n\n\n\n  _Of the glory and magnificence of the great Can._\n\nMOREOVER, when the great emperour Can sitteth on his imperiall throne\nof estate, on his lefte hand sitteth his queene or empresse and\nupon another inferior seate there sit two other women, which are to\naccompany the emperour, when his spouse is absent, but in the lowest\nplace of all, there sit all the ladies of his kinred. _All the married\nwomen weare upon their heads a kind of ornament in shape like unto a\nman's foote of a cubite and a halfe in length, and the lower part\nof the said foote is adorned with cranes feathers_, and is all ouer\nthicke set with great and orient pearles. Upon the right hande of the\ngreat Can sitteth his first begotten sonne and heire apparent unto his\nempire, and under him sit all the nobles of the blood royall. There\nbee also foure Secretaries, which put all things in writing that the\nemperour speaketh. In whose presence likewise stand his Barons and\ndivers others of his nobilitie, with great traines of folowers after\nthem, of whom none dare speake so much as one worde, unlesse they haue\nobtained licence of the emperour so to doe, except his jesters and\nstage players, who are appointed of purpose to solace their lord.\nNeither yet dare they attempt to doe ought, but onely according to\nthe pleasure of their emperor, and as hee enjoineth by lawe. About the\npalace gate stand certaine Barons to keepe all men from treading upon\nthe threshold of the sayd gate. When it pleaseth the great Can to\nsolemnize a feast, he hath about him 14000 Barons, carying wreathes &\nlitle crownes upon their heads, and giving attendance upon their lord,\nand eueryone of them weareth a garment of golde and precious stones,\nwhich is worth ten thousand florens. His court is kept in very good\norder, by governours of tens, governours of hundreds, and governours\nof thousands, insomuch that euery one in his place performeth his\ndutie committed to him, neither is there any defect to bee found.\nI Frier Odoricus was there present in person for the space of three\nyeares and was often at the sayd banquets: for wee friers Minorites\nhave a place of aboad appointed out for us in the emperours court,\nand are enjoined to goe and to bestow our blessing upon him. And\nI enquired of certain courtiers concerning the number of persons\npertaining to the emperors court. Moreouer, when he will make his\nprogresse from one countrey to another, hee hath foure troupes of\nhorsemen, one being appointed to goe a dayes journey before, and\nanother to come a dayes journey after him, the third to march on his\nright hand and the fourth on his left, in the maner of a crosse, he\nhimselfe being in the midst, and so euery particular troupe haue\ntheir daily journeys limited unto them, to the ende they may provide\nsufficient victuals without defect. Nowe the great Can himselfe is\ncaried in maner following: hee rideth in a chariot with two wheeles,\nupon which a majesticall throne is built of the wood of Aloe, being\nadorned with gold and great pearles and precious stones, and foure\nelephants bravely furnished doe drawe the sayd chariot, before which\nelephants foure greate horses richly trapped and covered doe lead\nthe way. Hard by the chariot on both sides thereof, are foure Barons\nlaying hold and attending thereupon, to keepe all persons from\napproching neere unto their emperour. Upon the chariot two milke-white\njer-falcons doe sit, and seeing any game which hee would take, hee\nletteth them fly, and so they take it, and after this maner doeth hee\nsolace himselfe as hee rideth. Moreover, no man dare come within a\nstone's cast of the chariot, but such as are appointed. The number of\nhis owne followers, of his wives attendants, and of the traine of his\nfirst begotten sonne and heire apparent, would seem incredible to any\nman; unless he had first seene it with his owne eyes. The foresayd\ngreat Can hath divided his Empire into twelue parts or provinces, and\none of the said provinces hath two thousand great cities within the\nprecincts thereof. Whereupon his empire is of that length and breadth,\nthat unto whatsoever part thereof he intendeth his journey, he hath\nspace enough for six moneths continual progress, except his islands\nwhich are at the least 5000.\n\n\n\n\n  _Of certaine Innes or hospitals appointed for traveilers\n    throughout the whole empire._\n\nTHE foresayd Emperor (to the end that travailers may haue all things\nnecessary throughout his whole empire) hath caused certaine Innes\nto be provided in sundry places upon the highwayes, where all things\npertaining unto victuals are in a continuall readinesse. And when any\nalteration or newes happen in any part of his Empire, if he chance\nto be farre absent from that part, his ambassadors upon horses or\ndromedaries ride post unto him, and when themselves and their beaste\nare weary, they blowe their horne, at the noise whereof, the next Inne\nlikewise provideth a horse and a man, who takes the letter from him\nthat is weary, and runneth unto another Inne: and so by divers Innes,\nand divers postes, the report, which ordinarily could skarce come\nin 30 dayes, is in one naturall day brought unto the Emperour: and\ntherefore no matter of any moment can be done in his empire, but\nstraightway he hath intelligence of it. Moreouer when the great Can\nhimselfe will go on hunting, he useth this custome. Some 20 days\njourney from the citie of Kambaleth there is a forrest containing six\ndayes journey in circuit, in which forrest there are so many kinds of\nbeasts and birds as it is incredible to report. Unto this forrest,\nat the ende of euery thirde or fourthe yeere, himself with his whole\ntraine resorteth, and they all of them together environ the said\nforrest, sending dogs into the same, which by hunting doe bring foorth\nthe beasts: namely lions and stags, and other creatures, unto a most\nbeautifull plaine in the midst of the forrest, because all the beasts\nof the forrest doe tremble, especially at the cry of hounds. Then\ncometh the great Can himselfe, being caried upon three elephants, and\nshooteth fiue arrowes into the whole herd of beasts, and after him all\nhis Barons, and after them the rest of his courtiers and family doe\nall in like maner discharge their arrowes also, and euery mans arrow\nhath a sundry marke. Then they all goe unto the beasts which are\nslaine (suffering the living beasts to returne into the wood that they\nmay haue more sport with them another time) and euery man enjoyeth\nthat beast as his owne, wherein he findeth his arrow sticking.\n\n\n\n\n  _Of the foure feasts which the great Can solemnizeth euery\n    yeere in his court._\n\nFOURE great feasts in a yeere doeth the emperor Can celebrate: namely\nthe feast of his birth, the feast of his circumcision, the feast of\nhis coronation, and the feast of his mariage. And unto these feasts he\ninviteth all his Barons, his stage players, and all such as are of\nhis kinred. Then the great Can sitting in his throne, all his Barons\npresent themselves before him, with wreaths and crowns upon their\nheads, being diversely attired, for some of them are in greene, namely\nthe principall: the seconde are in red, and the third in yellow: and\nthey hold each man in his hand a little Ivorie table of elephants\ntooth, and they are girt with golden girdles of halfe a foote broad,\nand they stand upon their feete keeping silence. About them stand the\nstage-players or musicians with their instruments. And in one of the\ncorners of a certaine great pallace, all the Philosophers or Magicians\nremaine for certaine howers, and do attend upon points or characters;\nand when the point and hower which the sayd Philosophers expected for,\nis come, a certain crier crieth out with a loud voice, saying, Incline\nor bowe your selves before your Emperour; with that all the Barons\nfall flat upon the earth. Then hee crieth oute againe: Arise all, and\nimmediately they all arise. Likewise the Philosophers attend upon a\npoint or character the second time, and when it is fulfilled the crier\ncrieth out amaine: Put your fingers in your eares; and foorthwith\nagaine he saieth: Plucke them out. Againe, at the third point he\ncrieth, Boult this meale. Many other circumstances also doe they\nperforme, all which they say haue some certaine signification, howbeit\nneither would I write them, nor giue any heed unto them, because they\nare vaine and ridiculouse. And when the musicians houre is come, then\nthe Philosophers say, Solemnize a feast unto your Lord: with that all\nof them sound their instruments, making a great and melodious noise.\nAnd immediately another crieth, Peace, Peace, and they are all whist.\nThen come the women-musicians, and sing sweetly before the Emperour,\nwhich musike was more delightfull unto me. After them come in the\nlions and doe their obeisance unto the great Can. Then the juglers\ncause golden cups full of wine to flie up and downe in the ayre & to\napply themselves unto mens mouths that they may drinke of them. These\nany many other strange things I sawe in the court of the great Can,\nwhich no man would beleeve unlesse he had seen them with his owne\neies, and therefore I omit to speake of them. I was informed also by\ncertaine credible persons of another miraculous thing, namely, that\nin a certaine Kingdome of the sayd Can, wherein stand the mountains\ncalled Kapsei (the Kingdomes name is Kalor) there _groweth great\nGourds or Pompions,[1] which being ripe, doe open at the tops, and\nwithin them is found a little beast like unto a yong lambe, even as I\nmy selfe have heard reported, that there stand certain trees upon the\nshore of the Irish Sea, bearing fruit like unto a gourd, which at a\ncertaine time of the yeere doe fall into the water, and become birds\ncalled Bernacles, and this is most true_.\n\n\n    [Footnote 1: Pumpkins.]\n\n\n\n\n  _Of divers provinces & cities,_\n\nAND after three yeeres I departed out of the empire of Cataie,\ntraveiling fiftie dayes journey towards the West. And at length I came\nunto the empire of Pretegoani,[1] whose principall citie is Kasan,\nwhich hath many cities under it. From thence passing many dayes travel\nI came unto a province called Casan, which is for good commodities,\none of the onely provinces under the Sunne, & is very well inhabited,\ninsomuch that when we depart out of the gates of one city we may\nbeholde the gates of another city, as I myselfe sawe in divers of\nthem. The breadth of the said province is 50 dayes journey and the\nlength aboue sixtie. In it there is great plenty of all victuals, and\nespecially of chesnuts, and it is one of the twelve provinces of the\ngreat Can. Going on further, I came unto a certaine Kingdome called\nTebek,[2] which is in subjection unto the great Can also, wherein I\nthinke there is more plenty of bread and wine then in any other part\nof the worlde besides. The people of the sayd countrey do, for the\nmost part, inhabit in tents made of blacke felt. Their principall\ncity is invironed with faire and beautifull walls, being built of\nmost white and blacke stones, which are disposed checkerwise one by\nanother, and curiously compiled together: likewise all the high wayes\nin this countrey are exceedingly well paved. In the said countrey none\ndare shed the bloud of a man, or of any beast, for the reverence of\na certaine idol. In the aforesayd citie their Abassi, that is to say,\ntheir Pope is resident, being the head and prince of all idolaters\n(upon whom he bestoweth and distributeth gifts after his maner)\neuen as our Pope of Rome accounts himselfe to be the head of all\nChristians. The Women of this countrey weare aboue an hundreth tricks\n& trifles about them, and they haue two teeth in their mouthes as long\nas the tuskes of a boare. _When any mans father deceaseth among them,\nhis sonne assembleth together all the priests and musicians that\nhe can get, saying that he is determined to honour his father:\nthen causeth he him to be caried into the field (all his kinsfolks,\nfriends, and neighbours, accompanying him in the sayd action) where\nthe priests with great solemnity cut off the fathers head, giving\nit unto his sonne, which being done, they divide the whole body into\nmorsels, and so leaue it behinde them, returning home with prayers in\nthe company of the said sonne. So soone as they are departed, certain\nvultures, which are accustomed to such bankets, come flying from\nthe mountains, and cary away all the sayd morsels of flesh: and from\nthenceforth a fame is spread abroad, that the sayd party deceased was\nholy, because the angels of God carried him into paradise. And this is\nthe greatest and highest honour, that the sonne can devise to performe\nunto his father. Then the sayd sonne taketh his fathers head, seething\nit and eating the flesh thereof, but of the skull he maketh a drinking\ncup, wherein himselfe with all his family and kinred do drinke\nwith great solemnitie and mirth, in the remembrance of his dead and\ndevoured father._ Many other vile and abominable things doth the sayd\nnation commit, which I meane not to write because men neither can nor\nwill beleeve, except they should haue a sight of them.\n\n\n    [Footnote 1: Prester John.]\n\n    [Footnote 2: Or Thibet.]\n\n\n\n\n  _Of a certaine riche man, who is fed and nourished by\n    50 virgins_.\n\nWHILE I was in the province of Mancy, I passed by the palace of a\ncertaine famous man, which hath fifty virgin damosels continually\nattending upon him, feeding him euery meale as a bird feeds her yoong\nones. Also he hath sundry kinds of meat served in at his table and\nthree dishes of ech kinde: and when the said virgins feed him, they\nsinge most sweetly. This man hath in yeerely revenues thirty thuman of\ntagars of rise, euery of which thuman yeeldeth tenne thousand tagars,\nand one tagar is the burthen of an asse. His palace is two miles in\ncircuit, the pavement thereof is one plate of golde and another\nof silver. Neere unto the wall of the sayd palace there is a mount\nartificially wrought with golde and silver, whereupon stand turrets\nand steeples, and other delectable things for the solace and\nrecreation of the foresayd great man. And it was tolde me that there\nwere foure such men in the sayd kingdome. It is accounted a great\ngrace for the men of that countrey to haue long nailes upon their\nfingers, and especially upon their thumbes which nailes they may folde\nabout their handes: but the grace and beauty of their women is to haue\nsmall and slender feet: and therefore the mothers when their daughters\nare yoong, do binde up their feete that they may not grow great.\nTravelling on further towards the South, I arrived at a certain\ncountrey called Melistorte, which is a pleasant and fertile place. In\nthis countrey was a certain aged man called Senex de monte, who round\nabout two mountaines had built a wall to inclose the said mountaines.\nWithin this wall there were the fairest and most chrystall fountaines\nin the whole world: and about the sayd fountaines there were the most\nbeautifull virgins in great number, and goodly horses also, and in a\nword, euery thing that could be devised for bodily solace and delight,\nand therefore the inhabitants of the countrey call the same place\nby the name of Paradise. The olde Senex, when he saw any proper and\nvaliant yoong man, he would admit him into his paradise. Moreover\nby certain conducts he makes wine and milke to flow abundantly. This\nSenex when he hath a minde to revenge himselfe or to slay any king or\nbaron, commandeth him who is governor of the sayd paradise, to\nbring thereunto some of the acquaintance of the sayd king or baron,\npermitting him a while to take his pleasure therein, and then to give\nhim a certaine potion being of force, to cast him into such a slumber\nas should make him quite voide of all sense, and so being in a\nprofound sleepe to convey him out of his paradise: who being awakened\nand seeing himselfe thrust out of the paradise, would become so\nsorrowfull, that he could not in the world devise what to do, or\nwhither to turne him. Then would he goe unto the foresaid old man,\nbeseeching him that he might be admitted again into his paradise, who\nsaith unto him, You cannot be admitted thither, unlesse you will slay\nsuch or such a man for my sake, & if you will giue the attempt onely,\nwhether you kill him or no, I will place you againe in paradise, that\nthere you may remain always: then would the party without faile put\nthe same in execution, indevouring to murther all those against whom\nthe old man had conceived any hatred. And therefore all the kings of\nthe east stood in awe of the sayd olde man, and gaue unto him great\ntribute.\n\n\n\n\n  _Of the death of Senex de monte._\n\nAND when the Tartars had subdued a great part of the world, they\ncame unto the sayd olde man, and tooke from him the custody of his\nparadise: who being incensed thereat, sent abroad divers desperate and\nresolute persons out of his forenamed paradise, and caused many of\nthe Tartarian nobles to be slaine. The Tartars seeing this, went and\nbeseiged the citie wherein the sayd olde man was, tooke him, and put\nhim to a most cruell and ignominious death. The friers in that place\nhaue this special gift and prerogative, namely, that by the vertue of\nthe name of Christ Jesu, & in the vertue of his precious blood, which\nhe shedde upon the crosse for the salvation of mankinde, they doe cast\nfoorth devils out of them that are possessed. And because there are\nmany possessed men in those parts, they are bound and brought ten\ndayes journey unto the sayd friers, who being dispossessed of the\nuncleane spirits, do presently beleeve in Christ, who delivered them,\naccounting him for their God, and being baptised in his name, and also\ndelivering immediately unto the friers all their idols and the idols\nof their cattell, which are commonly made of felt or of womens haire:\nthen the sayd friers kindle a fire in a publicke place (whereunto the\npeople resort, that they may see the false gods of their neighbors\nburnt), and cast the sayd idols thereinto: howbeit at first those\nidols came out of the fire againe. Then the friers sprinkled the sayd\nfire with holy water, casting in the idols the second time, and with\nthat the devils fled in the likenesse of black smoake, and the idols\nstill remained till they were consumed unto ashes. Afterward, this\nnoise and outcry was heard in the ayre: Beholde and see how I am\nexpelled out of my habitation. And by these means the friers doe\nbaptise great multitudes, who presently revolt againe unto their\nidols; insomuch that the sayd friers must eftsoones, as it were,\nunderprop them, and informe them anew. _There was another terrible\nthing which I saw there: for passing by a certaine valley, which is\nsituate beside a pleasant river, I saw many dead bodies, and in the\nsaid valley also I heard divers sweet sounds and harmonies of musike,\nespecially the noise of citherns, whereat I was greatly amazed. This\nvalley conteineth in length seven or eight miles at the least, into\nthe which whosoeuer entreth, dieth presently, and can by no means\npasse aliue thorow the middest thereof; for which cause all the\ninhabitants thereabout decline unto the one side. Moreover, I was\ntempted to go in & to see what it was. At length, making my prayers\nand recommending my selfe to God in the name of Jesu, I entred, and\nsaw such swarmes of dead bodies there, as no man would beleeve unless\nhe were an eyewitnesse thereof. At the one side of the foresayde\nvalley upon a certaine stone, I saw the visage of a man, which behelde\nme with such a terrible aspect that I thought verily I should haue\ndied in the same place. But alwayes this sentence, the word became\nflesh, and dwelt amomgst us, I ceased not to pronounce, signing my\nselfe with the signe of the crosse, and neerer than seven to eight\npases I durst not approach unto the sayd head: but I departed & fled\nunto another place in the sayd valley_, ascending up into a little\nsande mountaine, where looking about, I saw nothing but the sayd\ncitherns, which methought I heard miraculously sounding and playing by\nthemselves without the helpe of musicians. And being upon the toppe of\nthe mountaine, I found silver there like the scales of fishes in great\nabundance, and I gathered some part thereof into my bosome to shew\nfor a wonder, but my conscience rebuking me, I cast it upon the earth,\nreserving no whit at all unto my selfe, and so, by God's grace I\ndeparted without danger. And when the men of the countrey knew that I\nwas returned out of the valley alive, they reverenced me much, saying\nthat I was baptised and holy, and that the foresayd bodies were men\nsubject unto the devils infernall who used to play upon citherns, to\nthe end they might allure people to enter, and so murther them. Thus\nmuch concerning these things which I beheld most certainly with mine\neyes, I frier Odoricus haue heere written: many strange things also\nI haue of purpose omitted, because men will not beleeue them unlesse\nthey should see them.\n\n\n\n\n  _Of the honour and reverence done unto the great Can._\n\nI WILL report one thing more, which I saw, concerning the great Can.\nIt is an usuall custome in those parts, that when the foresayd Can\ntraveileth thorow any countrey, his subjects kindle fires before their\ndoores, casting spices thereinto to make a perfume, that their lord\npassing by may smell the sweet and delectable odours thereof, and much\npeople come forth to meet him. And upon a certaine time when he was\ncomming towardes Cambaleth, the fame of his approch being published,\na bishop of ours with certaine of our minorite friers and myselfe went\ntwo dayes journey to meet him: and being come nigh unto him, we put a\ncrosse upon wood. I my selfe having a censer in my hand, and began to\nsing with a loud voice: Veni creator spiritus. And as we were singing\non this wise he caused us to be called, commanding us to come unto\nhim: notwithstanding (as it is above mentioned) that no man dare\napproche within a stones cast of his chariot, unlesse he be called,\nbut such onely as keep his chariot. And when we came neare unto\nhim, he vailed his hat or bonet being of an inestimable price, doing\nreverence unto the crosse. And immediately I put incense into the\ncensour, and our bishop taking the censer perfumed him, and gaue him\nhis benediction. Moreouer, they that come before the said Can, do\nalwayes bring some oblation to present unto him, observing the ancient\nlaw: Thou shalt not appear in my presence with an empty hand. And for\nthat cause we carried apples with us, and offered them in a platter\nwith reverence unto him: and taking out two of them he did eate some\npart of one. And then he signified unto us, that we should go apart,\nlest the horses comming on might in ought offend us. With that we\ndeparted from him, and turned aside, going unto certaine of his\nbarons, which had been converted to the faith by certaine friers of\nour order, being at the same time in his army: and we offered unto\nthem of the foresayd apples, who received them at our hands with great\njoy, seeming unto us to be as glad, as if we had giuen them some great\ngift. All the premisses above written frier William de Solanga hath\nput downe in writing euen as the foresayd frier Odoricus uttered them\nby word of mouth, in the yeere of our Lord 1330 in the moneth of May,\nand in the place of S. Anthony of Padua. _Neither did he regard to\nwrite them in difficult Latine, or in an eloquent style, but even as\nOdoricus himselfe rehearsed them, to the end that men might the more\neasily understand the things reported._ I Odoricus frier, of Friuli,\nof a certaine territory called Portus Vahonis, and of the order of\nthe minorites, do testifie and beare witnesse unto the reverend father\nGuidotus minister of the province of S. Anthony, in the marquisate of\nTreviso (being by him required upon mine obedience so to doe) that\nall the premisses above written, either I saw with mine owne eyes,\nor heard the same reported by credible and substantiall persons. The\ncommon report also of the countreys where I was, testifieth those\nthings, which I saw, to be true. Many other things I haue omitted\nbecause I behelde them not with my owne eyes. Howbeit from day to day\nI purpose with my selfe to travell countreys or lands, in which action\nI dispose myselfe to die or to live, as it shall please my God.\n\n\n\n\n  _Of the death of frier Odoricus._\n\nIN the yeere therefore of our Lord 1331 the foresayd frier Odoricus\npreparing himselfe for the performance of his intended journey, that\nhis travel and labour might be to greater purpose, he determined\nto present himselfe unto Pope John the two and twentieth, whose\nbenediction and obedience being received, he with a certaine number of\nfriers willing to beare him company might convey himselfe unto all the\ncountreys of infidels. And as he was travelling toward the pope, and\nnot farre distant from the city of Pisa, there meets him by the waye a\ncertaine olde man, in the habit and attire of a pilgrime, saluting\nhim by name and saying: All haile frier Odoricus. And when the frier\ndemaunded how he had knowledge of him: he answered: Whilest you were\nin India I knew you full well, yea, and I knew your holy purpose also:\nbut see that you returne immediately unto the coven[1] from where\nyou came, for tenne dayes hence you shall depart out of this\npresent world. Wherefore being astonished and amazed at these words,\n(especially the olde man vanishing out of his sight, presently after\nhe had spoken them) he determined to returne. And so he returned in\nperfect health feeling no crazedness nor infirmity of body. And being\nin his coven at Udene in the province of Padua, the tenth daye after\nthe foresayd vision, having received the Communion, and preparing\nhimselfe unto God, yea, being strong and sound of body, hee happily\nrested in the Lord: who sacred departure was signified unto the\nPope aforesaid, under the hand of the publique notary in these words\nfollowing.\n\nIn the yeere of our Lord 1331, the 14 day of Januarie, Beatus Odoricus\na Frier minorite deceased in Christ, at whose prayers God shewed many\nand sundry miracles, which I Guetelus publique notarie of Utina, sonne\nof M. Damianus de Porto Gruaro at the commandment and direction of\nthe honorable Conradus of the Borough of Gastaldion, and one of the\nCouncell of Utina, haue written as faithfully as I could, and haue\ndelivered a copie thereof unto the friers minorites, howbeit not of\nall, because they are innumerable, and too difficult for me to write.\n\n\n    [Footnote 1: Convent.]\n\n\n[Decoration]\n\n\n\n\nWOODCUTS SELECTED FROM OTHER EDITIONS SHOWING THE DIFFERENT TREATMENT\nOF THE SAME SUBJECTS.\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n[Illustration]\n\n\n[Decoration]\n\n\n\n\nLIST OF THE EDITIONS\n\nOF THE VOYAGES AND TRAVELS OF SIR JOHN MANDEVILLE NOW (1884) IN THE\nBRITISH MUSEUM.\n\nCHRONOLOGICALLY ARRANGED.\n\n  MSS.\n\n  EGERTON MSS. 672.  Johannis de Maundevilla\n  Itinerarium ad partes Ierusolumitanas, &c.\n  Vellum, 14 Cent., small 4^o.\n\n  Grenville XXXIX.  A 14 Cent. MS. fol. on\n  vellum in double columns, which evidently has belonged to\n  one of the French Royal Libraries, as the binding testifies.\n  It commences \"Ci comence le liure qui parle des diuersit\u00e9s\n  des pais qui sunt par universe monde: le quel liure fut compile\n  par mesire Jehan Mandeuille chlr ne dangleterre de la\n  uille con dit Saint Albain.\"\n\n  Harl. 3954.  A MS. on vellum, end of 14th Cent., with unfinished\n  illuminations; fine copy.\n\n  Sloane, 1464.  Voyage in 1356.  Vellum, in French.  Early\n  15 Cent.\n\n  Harl. 212 (1).  Le Geste de S^r John Maundeville de Mervailles\n  de Monde.  Small 4^o.  French.  Vellum.   Early 15\n  Cent. MS. note at end seems to place it as having been written\n  previous to 1425.\n\n  Harl. 212 (2).  La Copie de la Lettre maunde ovesque cest\n  Escrit a tres noble Prince Monsire E. de Wyndesore Roy\n  d'Engleterre, et de Fraunce, par Monsire Johan de Maundeville,\n  autour susdit.\n\n  Cotton, Tit. C. 16. English MS. 4^o. Vellum.  Early 15 Cent.\n\n  Sloane, 560.  De la Terre Seinte, que houme l'appelle Terre\n  de Promissionis de Ierusalem.  Vellum.  French.  15 Cent.\n\n  Add. MSS. 17,335.  Travels of Sir John de Mandeville\n  translated into German by Otto von Diemeringen, Canon of\n  Metz.  Vellum and paper, 15 Cent., with coloured drawings.\n  Fol.\n\n  Add. MSS. 10,129.  The Voyages and Travels of Sir John\n  Mandeville; in German.  On paper.  15 Cent.  Fol.\n\n  Egerton MSS. 1982.  \"Ye buke of (_the voiage and travaile_\n  of Sir) John Maundeville.\" The text differs considerably from\n  that of the printed editions, and the prologue does not include\n  the apocryphal passage found in Cotton MS. Titus C. xvi., in\n  which the author states that he translated the work from Latin\n  into French, and from French into English.  _Vellum._  15\n  Cent.  On the fly-leaf, f, 2, is a note by E. Hill, M.D., 22\n  Mar. 1803, stating that on a leaf of paper pasted on the inside\n  of the old cover, was written, \"Thys fayre Boke I have fro\n  the Abbey of Saint Albons in thys yeare of our Lord\n  M.CCCCLXXXX the sixte daye of Apryll.  Willyam Caxton,\"\n  together with the name of Richard Tottyl, 1579, by whose\n  descendant, the Rev. Hugh Tuthill, the book was given to E.\n  Hill.  Small quarto.\n\n  Harl. 82  (4).  Itinerarium D. Joannis de Maundevyle\n  Militis, [Greek: akephaloi], et in fine Truncatum.\n  Vellum, fol. 15 Cent.  In Latin.\n\n  Harl. 175.  Itinerarium D\u00f1i Johannis de Maundeville Militis,\n  de Mirabilibus Mundi.  In Latin, 15 Cent. 12^o.  Vellum.\n\n  Harl. 204.  In French. On vellum.  4^o. 15 Cent.  On the\n  last page is a copy of the letter to Edward III.\n\n  Harl. 3589 (2). A Latin MS. commencing \"Incipit Itinerarius\n  magistri Johannis de Mandevelt ad partes Hierosolymitanas,\n  et ulteriores partes transmarinas; qui obiit Leodii\n  A.D. 1382.\"  Paper.  15 Cent.\n\n  Harl. 3940.  Le Livre de Jeh. de Mandeville, chevalier, le\n  queil fut ney du pais d'engleterre, le queil parle de l'estat de\n  la terre, et de marveilles que il y a veues.  15 Cent.  Vellum.\n  French.  4^o.\n\n  Harl. 4383.  Voiage de D. Jean Maundeville.  15 Cent.\n  Vellum.  French.  Fol.\n\n  Harl. 1739.  A French 4^o MS. of 15 Cent. on vellum and\n  paper, with letter to Edward III., in Latin, at the end.\n\n  Arundel, 140 (2).  English MS. Fol. Paper, 15 Cent., ending\n  \"Her endys the boke of Johne Maundevile, Knyghte, of\n  wayes to Ierusalem and of merveyles of Ynde and othere\n  contrees.\"\n\n  Add. MSS. 18,026.  The Voyages and Travels of Sir John\n  Mandeville Knight; translated into German, and written by\n  Johann Segnitz de Castel.  1449.  Paper.  4^o.\n\n  Egerton MSS. 1781, f. 129.  Translation into Irish of the\n  Travels of Sir John Mandeville made by Fineen Mac Mahon\n  in 1475.\n\n  Cotton, App. 4, art. 2.  Iter. Johannis Mandevill.  Vellum.\n  Small fol., in Latin.  Late 15 Cent.\n\n  Grenville XII.  An English MS. on paper, fol., end of 15\n  Cent., commencing \"Here begyn\u00f1th the boke of Moundevyle\n  Knyzt that techyth the weyes to Je[~s]lm and of the Meruelis of\n  ynde and of the londe of P[~s]t John, and of the grete Cham.\n  and of Constantinople and of many oder Contreys.\"\n\n\n[Decoration]\n\n\n\n\n  PRINTED EDITIONS.\n\n  GRENVILLE, 6775.  This is, probably, the oldest printed\n  \"Mandeville\" extant, certainly the oldest dated copy,\n  except a folio copy printed at Lyons on the 8th day of\n  February of the same year, and there was also an Italian 4^o\n  edition previously printed at Milan. As far as is known this\n  copy is unique, and it is in B. L. double columns, fol.  It has,\n  unfortunately, no name of printer, nor place of publication.\n  \"Ce liure est eppelle mandeuille et fut fait et compose par\n  monsieur jehan de mandeuille cheualier natif dangleterre de la\n  uille de sainct alein.[1]  Et parle de la terre de promission cest\n  assauoir de ierusalem et de pluseurs autres isles de mer et les\n  diuerses et estranges choses qui sont es dites isles.  Cy finist\n  ce tres plaisant liure nome Mande ville parlant moult autentiquement\n  du pays et terre doultre mer Et fut fait lan Mil.\n  CCCCLXXX le IIII iour dauril.\"  Folio.  B. L.\n\n  Grenville, 6702.  Itinerario.  Explicit Johannes de Mandeuilla\n  impressus Mediolani ductu et auspiciis _Magistri Petri de\n  corneno_ pridie calendas augusti MCCCCLXXX.  4^o. B. L.\n  This is said to be the first Italian edition.\n\n  Grenville, 6700.  Itinerarius Domini Johannis de Mandeville\n  militis. This is a curious edition, printed in semi-Gothic\n  Letter, and is the first known of the Latin editions. Its date\n  is unknown, as is also the place where it was printed, but its\n  date is fixed _circa_ 1480.\n\n  C. 32, m. 5.  Mandeville (_Sir_ John) _the Traveller_.  The\n  travels of Sir J. M. translated into Dutch.  G. L. (no place).\n  1470?  Fol.\n\n  566, f. 6/1.  Mandeville (_Sir_ John) _the Traveller_.  Beginning\n  (fol. 4, verso) Liber pr[=i]s cui auctor fe[~r][~t] joh[=a][=n]es\n  de m[=a]deville militari ordis, agit de divers patrijs, etc.\n  G. L.  Alosta? 1478?  4^o.  Imperfect.\n\n  Grenville, 6774.  Hie hebt sich an das p\u00fcch (_sic_) des Ritters\n  herz Hannsen von Monte Villa.  Gedrucht z\u00fc Augspurg _von\n  hannsen sch\u00f6nsperger_ am freitag nach Galli.  Anno domini\n  (MCCCCLXXXII).  Fol.\n\n  Grenville, 6773.  Johannes von Mondeuilla, Ritter.  Getruckt\n  z\u00fc Strassburg Johannes Pr\u00fcssz.  1484.  Fol. B. L.  This\n  is a very rare German edition, and is attributed to Michelfeld\n  or Michelfelser.\n\n  Grenville, 6728/3.  Explicit Itinerarius a terra Anglie in\n  partes Ierosolymitanas et in vlteriores transmarinas editus\n  primo in lingua gallicana a domino Johanne de Mandeville\n  milite suo auctore.  Anno incarnacionis domini MCCCLV in\n  civitate leodiensi et paulo post in Eadem civitate translatus in\n  dictam forinam latinam.  Quod opus ubi inceptum simul et\n  completum sit ip\u00e3 elementa seu singularum seorsum caracteres\n  literarum quibus impressum vides venatica, monstrant manifeste.\n  4^o.[2]\n\n  789,  a. 19.  Mandeville (_Sir_ John) _the Traveller_.  Tractato\n  de le piu maravegliose cose e piu notabile che si trovino [=i] le\n  parte del mondo reducte e colte sotto brevita in lo [~p]sente\n  comp[~e]dio dal strenuissimo cavalier a speron doro J. de Mandavilla\n  anglico, &c.\n\n  G. L. p. U. Rugeri[~u] bo\u00f1(_oni\u00e6_).  1488.  4^o.\n\n  Grenville, 6703.  Another copy of Sir John Mandeville's\n  travels printed at Bologna, \"_per mi Ugo di Rugerii_.\"  1488.\n  4^o.  B. L.\n\n  Grenville, 6704.  Another copy of Sir John Mandeville's\n  travels, printed at Venice, \"_per mi Nicolo de li ferari de\n  pralormo_.\"  1491.  4^o.  B. L.\n\n  C. 4, h. II.  Mandeville (_Sir_ John) _the Traveller_.  Joanne\n  de Mandavilla.  G. L.  Nicolo de li ferari de pralormo.\n  Venetia, 1491.  4^o.\n\n  Grenville, 6705.  Tractato beliss\u00edmo, delle piu marivigliose\n  cose, &c. scripte dallo cavaliere asperondoro Giov. Mandavilla\n  Frazese ridocto in lingua thoscana. Impresso ne la cipta di\n  Firenze, _per Lorenzo de_ Morgiani et Giovanni da Maganza.\n  Adi VII. di Giugno MDCCCCLXXXXII.  4^o.  This edition is very\n  rare.\n\n  Grenville, 6706.  Johanne de Mandauilla.  Bologna, _per\n  mi Joanne jacobo et Joanne antonio di benedetti da Bologna_.\n  1492.  4^o.  B. L.\n\n  Grenville, 6709.  Another copy of Sir John Mandeville's\n  travels, printed at Milan, _per Uldericho Scinzenzeler_.  1497.\n  4^o.  B. L.\n\n  Grenville, 6707.  A Dutch copy of Sir John Mandeville's\n  travels, printed at Antwerp bii nuy Govaerdt Back.  1494.\n  4^o.  B. L.\n\n  Grenville, 6699.  Itinerarius in partes Iherosolimitanas.  Et\n  in ultiores transmarinas.  B. L. 4^o.  There is no certainty\n  when or where this was printed, but it contains a MS. note\n  attributing its production to P. Friedberg, of Maintz,\n  _circa_ 1495.\n\n  Grenville, 6713.  The boke of John Maunduyle Knyght of\n  wayes to Ierusalem and of maruelys of ynde and of other\n  countrees, Emprented _by Richard Pynson_.  4^o.  B. L.  This is\n  considered the oldest English printed version extant, older\n  even than that of Wynkyn de Worde's of 1499.  It is unfortunately\n  undated.  Pynson began to print 1493.\n\n  Grenville, 6708.  Tractato, etc.  Venexia, _per Maestro\n  Manfredo da Monferato da Streuo da Bonello_.  1496.  4^o.\n\n  789, a. 20.  Mandeville (_Sir_ John) _the Traveller_ Johanne\n  de mandauilla. Tractato de le piu marauegliose cose e piu\n  notabili che si trouino in le parte del mondo, etc. per Maestro\n  Manfredo da M\u00f5ferato da streno de Bonello. Venice, 1496. 4^o.\n\n  100 77, b.  Mandeville (_Sir_ John) _the Traveller_.  Johanne\n  de mandavilla.  Tractato de le piu maravegliose cose e piu\n  notabile che se trouino in le parte del m\u00f5do, etc.\n\n  G. L. St[=a]pado p Ulfrycho scienz[=e]zeler, Mila\u00f5.  149(7).  4^o.\n\n  Grenville, 6710.  Che tracta de le piu marauegliose cose e\n  piu notabile che si trouyns in le parte del Mondo.  Bologna,\n  _per mi Piero et Jacobo fratelli da Campii_, 1497.  4^o. B.L.\n\n  C. 32, e. 2/2.  Mandeville (_Sir_ John) _the Traveller._\n  Johannis de montevilla Itinerari in partes Iherosolimitanas.\n  Et in ulteriores transmarinas.  G.L.  1500?  4^o.\n\n  Grenville, 6711.  Another copy of Sir John Mandeville's\n  travels.  Impressa in Venetia, per _Zuan Baptista Sessa_. Anno\n  1504.  Adi 29, Luio. 4^o. B.L.\n\n  280, f. 32.  Mandeville (_Sir_ John) _the Traveller_.  I. de\n  Mandavilla.  Tractato de la piu maraviliose cose e piu\n  notabili che si trovino in le parte del monde redutte....\n  sotto brevita in lo presente compendio, etc.\n\n  Manfredo da sustrevo dac\u00e3 Bonis.  Venezia, 1505. 8^o.\n\n  148, c. 3. Mandeville (_Sir_ John) _the Traveller_. Von . der.\n  erfarung . des. streugen . Ritters . johannes . v\u00f5 . montaville.\n\n  G. L.  J. Knoblouch.  Strassburg, 1507.  4^o.\n\n  Grenville, 6701.  Tractato bellissimo delle piu marauigliose\n  cose, et piu notabile che si trouino nelle parte del mondo.\n  Impresso nella excelsa cipta di Firenze appetitione _di Ser Piero\n  da Pescia_, etc.  Circa, 1512.  4^o.\n\n  Grenville, 6712.  Another copy of Sir John Mandeville's\n  travels printed at Milan, _per Rocho et fratelli da Valle_.  1517.\n  4^o. B. L.\n\n  Grenville, 6656.  Another copy of Sir John Mandevilles\n  travels, printed at Venice, _per Marchio Sessa e Piero de rauani._\n  1521.  8^o.\n\n  1051, c. 1/1.  Mandeville (_Sir_ John) _the Traveller_.  I. de\n  Mandavilla, qual tratta della piu maravegliose cose e piu\n  notabile che si trovino, etc.  Venetia, 1537.  8^o.\n\n  567, i. 5.  Mandeville (_Sir_ John) _the Traveller_.  Juan de\n  Mandavila.  Libro de las Marauillas del mundo y del viage\n  d' la tierra santa di Hierusal[~e] & de todas las provincias &\n  hombres monstrussos que hayen las Indias.  G. L. Valencia,\n  1540, fol.\n\n  149, e. 6.  Libro de las maravillas del mondo que trata\n  del viage de la Tierra Santa de Hierusalem y de todas\n  las provincias y Ciudades de las Indias y de los hombres\n  mostruosos que ay en el mundo. Alcala de Heuares.  1547,\n  fol.\n\n  1074, k. 4/1.  Mandeville (_Sir_ John) _the Traveller_.  Maistre\n  Iehan Mandeville Chevalier natif du pays Dangleterre, lequel\n  parle des grandes Adventures des pays estrange, tant par mer,\n  que par terre.... Ensemble la terre de promission & du\n  sainct voyage de Hierusalem.  G. L. _Jehan Bonfons_.  Paris,\n  1560?  4^o.\n\n  Grenville, 6657.  Another copy of Sir John Mandeville's\n  travels. Nel quale si contengono di molte cose maravigliose.\n  Venetia, 1567.  8^o.\n\n  1046, a. 26/4.  Mandeville (_Sir_ John) _the Traveller_.  I. de\n  Mandavilla, nel quale si contengono di molte cose maravigliose,\n  etc.  Venetia, 1567.  8^o.\n\n  1045, h. 2.  Mandeville (_Sir_ John) _the Traveller_.  The\n  Voiage and travayle of Syr I. M. which treateth of the way\n  toward Hierusalem, and of marvayles of Inde, with other Ilands\n  and Countryes.  B. L. Lond. 1568.  8^o.\n\n  10,076, a.  Mandeville (_Sir_ John) _the Traveller_.  Reysen\n  und Wander schafften, durch das Gelobte Land, Indien und\n  Persien, dess ... Ritters J. de Montevilla ... von ihm\n  in Frantz\u00f6sischer unnd Lateinischer Sprach ... beschrieben.\n  Nachmals durch O. von Dameringer ... verteutscht ... auffs\n  neuw corrigieret und mit ... Figuren gezieret.\n  Franckfurt am Mayn, 1580.  8^o.\n\n  790,  m. 16.  Mandeville (_Sir_ John) _the Traveller_.  Reysen\n  ins gelobte Land ... Persien, Indien, Tartary, etc.  1584,\n  fol.\n\n  Grenville, 6714.  Another copy of Sir John Mandeville's\n  travels in English, unfortunately mutilated, said to be probably\n  printed by Thomas East or Este[2]--but it is unlike his type--and\n  the engravings are totally different.\n\n  791, l. 12.  Mandeville (_Sir_ John) _the Traveller_.  Reysen\n  ... durch das gelobte Landt, Indien, und Persien, etc.\n  1609, fol.\n\n  Grenville, 6715.  Another copy of Sir John Mandeville's\n  travels. \"Wherein is set downe the way to the Holy Land,\n  and to Hierusalem: as also to the land of the great Caane,\n  and of Prester John; to Inde, and diuers other countries:\n  together with the many and strange Meruailes therein. London,\n  _by Thomas Stansby_.  1618.  4^o. B. L.\n\n  10,056,  bbb/2.  Mandeville (_Sir_ John) _the Traveller_.  De\n  wonderlijcke Reyse van I. Mandevijl, be schrijvende eerst de\n  Reyse ende gheschiedenisse van den H. Lande.... Daer\n  na de ghestaltenisse ende zeden van den Lande van Egipten,\n  Syrien, Persen ... Indien, ende Ethiopien, &c.--t'Amsterdam.\n  1650.  4^o.\n\n  Grenville, 6716.  Voyages and travels, wherein is set down\n  the way to the Holy Land, &c. London, 1657.  4^o. B. L.\n\n  791, l. 25.  Mandeville (_Sir_ John) _the Traveller_. Reysen\n  unnd Wanderschafften durch das gelobte Landt, Indien und\n  Persien ... durch Otto von Demeringen ... verteutscht.\n  1659, fol.\n\n  10,055, a. Mandeville (_Sir_ John) _the Traveller._  The\n  voyages and travels of Sir J. Mandevile, Knight. Wherein is\n  set down the way to the Holy Land, and to Hierusalem; as\n  also to the lands of the Great Caane, and of Prester John, &c.\n  (Woodcuts).  B. L.  Lond. 1670.  4^o.\n\n  12,410, f. 10.  Mandeville (_Sir_ John) _the Traveller_.  De\n  Wonderlycke Reyse van I. Mandevyl.  Naer het H. Landt,\n  ghedan in 't Jaer 1322 &c.  Antwerpen, 1677.  4^o.\n\n  Grenville, 6717.  Another copy of Sir John Mandeville's\n  travels. London, for R. Scot, 1684.  4^o.\n\n  1045, h. 30.  Mandeville (_Sir_ John) _the Traveller_.  The\n  voyages of Sir I. M., &c. B. L.  Lond. 1684.  4^o.\n\n  Grenville, 6718.  Another copy of Sir John Mandeville's\n  travels.  London, for R. Chiswell, &c. 1696.  4^o.  The woodcuts\n  in this edition are the same as in Grenville 6717.\n\n  12,315, c. 5/4.  Mandeville (_Sir_ John) _the Traveller_.  Des\n  vortrefflich Welt-Erfahrnen ... Ritters Johannis de Montevilla,\n  curieuse Reiss-Beschreibung wie derselbe in das gelobte\n  Land, Pal\u00e4stinum, Jerusalem, Egypten, T\u00fcrkey, Jud\u00e4am,\n  Indien, Chinam, Persien, angekommen, und fast den ganzen\n  Erd-und Welt. Kriebs durchzogen seye; ... Nunmehrins\n  Teutsche \u00fcbersetzt ... Jetzt von neuem auferlegt, vermehrt\n  und verbessert, &c. (no place named) 1700?  8^o.\n\n  1077, g. 35/2.  Mandeville (_Sir_ John) _the Traveller_.  The\n  voyages and travels of Sir J. M., &c.  Lond. 1705.  4^o.\n\n  10,056, c.  Mandeville (_Sir_ John) _the Traveller_.  The\n  voyages and travels of Sir J. Mandevile ... where in is set\n  down the way to the Holy Land.... As also to the lands of\n  the Great Caan, and of Prester John; to India, and divers\n  other countries, &c.  Lond. 1710.  4^o.\n\n  10,055, a.  Mandeville (_Sir_ John) _the Traveller_.  The\n  Travels and voyages of Sir J. M., &c.  Lond. 1720?  12^o.\n\n  Grenville, 2247.  Another copy of Sir John Mandeville's\n  travels.  London, for J. Osborne.  (A chap book.)  No date\n  ? 1720-30.  12^o.\n\n  683, f. 18.  Mandeville (_Sir_ John) _the Traveller_.  The voiage\n  and travaile of Sir I Maundevile, which treateth of the way\n  to Hierusalem, and of marvayles of Inde, with other ilands,\n  and countreyes. Now publish'd entire from an original MS. in\n  the Cotton Library.  Lond. 1725.  8^o.\n\n    _Note._ There is another title page, with the date 1727.\n\n  149, b. 8.  Another edition of the same in the King's\n  Library--without the 1727 title page.\n\n  The Grenville Library also has copies of the 1727 edition\n  of the Cotton M.S. and Halliwell's reprint of same, edition\n  1839.\n\n  212, e. 6.  Mandeville (_Sir_ John) _the Traveller_.  Receuil\n  ou abr\u00e8g\u00e8 des voiages et observations de, &c.  (Receuil de\n  divers Voyages Curieux, &c.) Vol. 2.  1729.  4^o.\n\n  435, a. I.  Mandeville (_Sir_ John) _the Traveller_. The Travels\n  and Voyages of Sir I. M.  Lond. 1730?  8^o.\n\n  454, f. 6.  Mandeville (_Sir_ John) _the Traveller_.  See Bergeron\n  (P.) _Parisien_ Voyages faits principalement en Asie dans les\n  XII. XIII. XIV. et XV siecles, &c.  1735.  4^o.\n\n  100,56, cc.  Mandeville (_Sir_ John) _the Traveller_.  De\n  Wonderl\u00ffke Reyse van Ian Mandevyl, &c.  Amsterdam,\n  1742?  4^o.\n\n  790, b. 34.  Mandeville (_Sir_ John) _the Traveller_.  De wonderlyke\n  Reize van Jan Mandevyl, &c.  Amsterdam 1750?  4^o.\n\n  1077, i. 14/23.  Mandeville (_Sir_ John) _the Traveller_.  The\n  foreign travels of Sir I. M., &c.  (A chap book.)  Aldermary\n  Church Yard, Lond. 1750?  12^o.\n\n  10,056, aa.  Mandeville (_Sir_ John) _the Traveller_.  De wonderlyke\n  Reize van Ian Mandevyl, &c. Amsterdam, 1760.  4^o.\n\n  10,055, b.  Mandeville (_Sir_ John) _the Traveller_.  De wonderlyke\n  Reize von I. Mandevyl, &c.  Amsterdam, 1779.  4^o.\n\n  12,315, aaa. 6/3.  Mandeville (_Sir_ John) _the Traveller_.  The\n  foreign travels of Sir I. M., &c.  London, 1780?  12^o. (A\n  chap book.)\n\n  1295, c.  Mandeville (_Sir_ John) _the Traveller_.  De wonderlyke\n  Reyse van Ian Mandevyl, naer het H. Land, gedden in 't\n  jaer 1622 (1322) ... Menheeft desen nieuwen Gendsehen\n  Druk van alle Touten gesuyverd, &c.  Gend. 1780?  4^o.\n\n  1076, l. 3/12.  Mandeville (_Sir_ John) _the Traveller_.  The\n  foreign travels and dangerous voyages of Sir I. M.  (A chap\n  book).  London, 1785?  12^o.\n\n  209, h. II.  Mandeville (_Sir_ John) _the Traveller_.  Liber\n  Pr\u00e6sens ... agit de diversis patriis ... & insulis, Turcia,\n  Armenia, &c. Hakluyt's Collection of the early Voyages, &c.\n  Vol. 2. 1809, &c.  4^o.\n\n  790, g. 17.  Mandeville (_Sir_ John) _the Traveller_.  The\n  Voiage and Travaile of Sir I. Maundeville ... which treateth\n  of the way to Hierusalem; and of Marvayles of Inde, with\n  other Islands and Countryes. Reprinted from the Edition of\n  A.D. 1725, with an Introduction, Additional Notes, and Glossary,\n  by J. O. Halliwell. Lond. 1839.  8^o.\n\n  836, i. 23(I).  Mandeville (_Sir_ John) _the Traveller_.\n  Bibliographische Untersuchungen \u00fcber die Reise.  Beschreibung\n  des Sir I. M., &c.  1840.  4^o.\n\n  2101, a.  Mandeville (_Sir_ John) _the Traveller_.  Early Travels\n  in Palestine, comprising the narratives of Arculf, Willibald ...\n  Sir I. Mandeville (the latter entitled The Book of Sir I. M.\n  A.D. 1322-1356), &c.--Bohn's Antiquarian Library, 1847, &c.\n  8^o.\n\n  1007, 6, aa.  Mandeville (_Sir_ John) _the Traveller_.  Des\n  edlen engell\u00e4ndischen Ritters ... J. v. Montevilla ... Reis\n  Beschreibung ... von Neueman's Licht gestellt durch O. F. H.\n  Sch\u00f6nhuth.\n\n  Reutlingen, 1865.  8^o.\n\n  10,075, g.  Mandeville (_Sir_ John) _the Traveller_.  The Voiage\n  and Travaile of Sir J. Maundevile ... Reprinted from the\n  edition of 1725. With an introduction, additional notes, and\n  glossary, by J. O. Halliwell, &c. Lond. 1866.  8^o.\n\n  11,900, bb.  Mandeville (_Sir_ John) the _Traveller_.  A Translation\n  of a portion of Sir J. M.'s travels.  (Irish.)  See _Todd_\n  (J. H.), _D.D._  Some account of the Irish manuscript, &c.\n  1867.  8^o.\n\n  12,226, bbbb.  Mandeville (_Sir_ John) _the Traveller_.  I.\n  Viaggi di G da Mandavilla.  Volgarizzamento antico Toscano,\n  ora ridotto a buona lezione coll' ainto di due testi a penna per\n  cura di F. Zambrini.  2 vols.  Bologna, Imola (printed) 1870.\n  8^o.\n\n  10,027, aaa.  Mandeville (_Sir_ John) _the Traveller_.  The\n  English Explorers, &c.\n\n    _Note._ Forming part of \"Nimmo's National Library,\" Lond.\n    Edinburgh (printed), 1875.  8^o.\n\n  Ac. 9057.  Mandeville (_Sir_ John) _The Traveller_.  Mandevilles\n  Rejse, p\u00e5 danok fra 15^{de} \u00e5rhundrede,... udgiven af\n  M. Lorenzen.  1881, &c.  8^o.\n\n\n    [Footnote 1: St. Albans.]\n\n    [Footnote 2: This edition has no date, but _Brunet_ says (vol.\n    iii. p. 1359) that it is printed from the same type used by\n    _Gerard Leeu_ at Antwerp in 1484 or 1485. As _Graesse_ also\n    confirms this, I attribute that date to it.]\n\n    [Footnote 3: The dated works of Est, Este, East, or Easte\n    range from 1565 to over 1600.]\n\n\n[Decoration]\n\n\n[Illustration: Logo]\n\nCHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT, CHANCERY LANE.\n\n\n\n\nTranscriber's Note:\n\n\n  - - indicates italic print;\n  = = indicates bold print;\n  + + indicates Old English font;\n  ^ or ^{} indicates a superscript.\n\n\n  [=] signifies a letter with a macron (straight line over) accent;\n  [~] signifies a letter, or letters, with a tilde over,\n  usually indicating an omitted letter (often 'n').\n  [\u00b0u] is small letter 'u' with ring above.\n\n  The spelling of this book is from the 14th Century, is often\n  phonetic, and is not necessarily consistent.\n\n  e.g., 'hear' (auditory) is also spelt 'here' and 'heare';\n  'here' (location) is also spelt 'heere', 'heare';\n  'here' has also been used to spell 'hair';\n  'were' is sometimes used for 'where';\n  'Jhon' is 'John', etc.\n\n  'y^t' usually means 'that', and 'y^e' is 'the'.\n\n  'to' is used for 'to' and 'too';\n  'by' for 'by' and 'buy';\n  'of' for 'of' and 'off';\n  and 'off' for 'off' and 'of'....\n\n  'li' = libre = a pound (both weight and money, depending on\n  context);\n  a groat = 4 pence; a florin = 2 shillings.\n\n  A word or name can be spelt several ways in the same paragraph,\n  and names capitalised and non-capitalised in the same sentence.\n\n  Apostrophes (of ownership) were sometimes present, sometimes\n  absent, even in the same paragraph.\n\n  Also, (e.g.):\n\n  'le IIII iour dauril' = 'le IIII jour d'avril' = the 4th day of April;\n  'natif dangleterre' = 'natif d'angleterre' = 'native of England', etc.\n\n  \"And ye shall understande that Lothe was Arons sone, Abraham's\n  brother, and Sara Abraham's wyfe was Loths syster, and Sara was\n  xc yere olde when she gate Ysaac and Abraham had another son named\n  Ismael that he had gotten on his mayden Ager.\"\n\n  14th century spellings have not been modernised. 'u' was often,\n  but not always, printed for 'v'\n\n  Modern spelling rules did not apply until later in the reign of\n  Queen Victoria (19th century).\n\n  Many strange spellings of personal and place names have been\n  explained by the author in the Footnotes.\n\n  This book has many Footnotes, and the Footnotes have been placed\n  at the ends of their relevant Chapters.\n\n  Some missing or damaged punctuation has been repaired, though\n  punctuation was not always present.\n\n  Some Greek and Latin typos have been corrected.\n\n  Some illustrations which interrupted paragraphs have been moved to\n  more appropriate places. There are also some small 'glyphs' or\n  small drawings at the ends of some chapters, which have been\n  placed after the footnotes for the relevant chapters, thus\n  following the layout of the book.\n\n  Some illustrations have been re-used. One illustration has been\n  used multiple times. This was common practice with Chap Book\n  woodcuts, which would have been hand-carved.\n\n\n  Page xv: The inscription has a character which looks like a reversed\n  capital C, shown as [C], but which is actually a ROMAN NUMERAL\n  REVERSED ONE HUNDRED (U+2183).\n\n  The date of the inscription is given as CI[C]CCLXXXI,\n\n  i.e. hundreds, ten, (1000)\n  plus 200 plus 81,\n  or the year 1281.\n\n\n  Page 2: catell[5] = chattel ('goods and chattels').\n\n  Pages 5-6: Footnotes #5 and #9 each have 1 answer for 2 queries.\n\n\n  Page 42: 'Araham's' corrected to 'Abraham's'\n      (Not corrected in a Footnote).\n\n    \"And two myle from Ebron is the grave of Loth[6] that was Abraham's\n    brother.\" (F. 6: Lot.)\n\n  Page 47: 'is' corrected to 'it'.\n\n    \"... and that it was forbidden in the olde lawe.\"\n\n  Page 53. \"... and thereby are three[15] other pyllers....\"\n\n      Footnote 15: [Other editions say four, which is the number\n      represented in the engraving.] So this edition would appear to be\n      correct, as one pillar, plus three other pillars = four pillars.\n\n  Page 54: 'me' corrected to (second) 'men'. (original printer error?\n  or original author's careless style?)\n\n    \"... as these landes are lost through sinne of Christen men, so\n    shall they be won againe by christen men throygh the helpe of God.\"\n\n  Page 58: \"... they encline[1] thereto & and then they take it, and\n  laye it upon their heads, and afterward....\"\n\n  Either '&' or 'and' is extraneous. For consistency, transcriber\n  removed '&'.\n\n  Page 84: Footnote #4 has 1 answer for 2 queries.\n\n  Page 91, Footnote 7: 'Khalif Molawakkel' corrected to\n  Khalif Motawakkel (i.e. Al-Mutawakkil) ...\n    (https: //en.wikipedia.org/wiki/Al-Mutawakkil).\n\n  Page 94: \"... or else at Lamaton, And then enter shyppe againe,...\"\n  is as printed, and it does make sense, in the context.\n\n  Page 110, Footnote 5: There are two Footnotes #5 and one Footnote\n  reference #5, all matching original, but they _are_ connected.\n\n  Page 120, Footnote 1: 'Monscoli' corrected to 'Monocoli'\n\n    \"For instance, in Book 7, chap, li., devoted to Man, he (Plini)\n    quotes Ctesias as saying that in India is another race of men,\n    who are known as Monocoli, who have only one leg, but are able to\n    leap with surprising agility.\"\n\n  Page 152: Illustration removed: duplicate of illo on previous page.\n\n  Page 157, Footnote 1(cont): first letter 'tau' corrected to first\n  letter 'sigma' [Greek: 'tpithami' should be 'spithamai'], 'span'.\n\n  Page 162: Removed extraneous 'his'\n\n    \"and the cause was we had so great desire to see the nobilitye of\n    his [his] court,...\"\n\n  Page 167: 'coulentium' ... perhaps 'colentium'? 'coulentium' may\n  be an acceptable medieval spelling.\n\n  Page 167, Footnote 1: Ok-lar-Khan ... or Okta\u00ef-Khan.\n  But some 19th century books give the name as Oktar, and there are\n  other possibilities.\n\n  Page 187, Footnote 6: Removed extraneous \"on\".\n\n    Silver Hoop about the end, whereon [on] is engraven _Griphi\n    Unguis_....\n\n  Page 206: 'if' correct as printed.\n\n  Middle English \"All if\" = \"even though\":\n\n    \"even though the carbuncles give great light, nevertheless ...\".\n\n  Page 233: Removed extraneous 'are'.\n\n    \"In this countrey also are [are] found canes of an incredible\n    length,...\"\n\n  Page 243, Footnote 1: 'Fokieu' corrected to 'Fokien' (typo).\n\n  Pages 277-289: The extra spaces in the book's layout have been\n  retained, as necessary to show the library cataloguing.\n\n  Page 277: 'chlr' is as printed. Abbreviation for chevalier (knight).\n\n    Grenville XXXIX. A 14 Cent. MS. fol. on vellum in double\n    columns,...\n\n    It commences \"Ci comence le liure qui parle des diuersit\u00e9s des\n    pais qui sunt par universe monde: le quel liure fut compile par\n    mesire Jehan Mandeuille chlr ne dangleterre de la uille con dit\n    Saint Albain.\"\n\n  Pages 280 et seq: GRENVILLE\n\n    GRENVILLE, Thomas [1755-1846]. 'The Grenville Library'. Scope:\n    Approximately 16,000 works (in 20,240 volumes) collected by the\n    statesman and British Museum Trustee Thomas Grenville. The\n    collection contains printed books from the 15th to 19th centuries,\n    and complements the King's Library in terms of incunabula and\n    post-incunabula, early voyages, bibles, vernacular poetry and\n    romances (especially Italian and Spanish), and English literature.\n    The collection is particularly noted for its fine bindings.\n    Bequeathed to the Museum in 1846. Although part of the Grenville\n    Library, the volumes at G.20276-78 were absent from the collection\n    when it arrived at the British Museum. They were subsequently\n    acquired though the book trade by either the British Museum or the\n    British Library.\n\n  Page 281: 'zii' corrected to 'z\u00fc'. 'zu' may have been better, but\n  'z\u00fc' is used in the entry above, 'Gedrucht z\u00fc Augspurg' and now used\n  here, 'Getruckt z\u00fc Strassburg', to match. The entries are from 1482\n  and 1484, when spelling was more or less invented to suit the\n  writer's personal preferences.\n\n  Another copy has 'Gedruckt z[\u00b0u] Augspurg....'\n\n  Page 284-5: 'unnd' (as printed) is common in 16th century German.","title":"The Voiage and Travayle of Sir John Maundeville Knight: Which treateth of the way towards Hierusalem and of marvayles of Inde with other ilands and countreys","tradition":"scripture-revelation","translated_text":null,"word_count":75699}