A General History and Collection of Voyages and Travels Volume I Part 38

[1] This strange word, both in the Latin and English of Hakluyt, is obviously the Italian for Prester John, information concerning whom will be found in the travels of Marco Polo.--E.

SECTION XVIII.

_Of a certain Rich Man, who was Fed by fifty Virgins_.

While in the province of Mangi, or Southern China, I pa.s.sed by the palace of a rich man, who is continually attended upon by fifty young virgins, who feed him at every meal as a bird feeds her young; and all the time they are so employed, they sing to him most sweetly. The revenues of this man are thirty toman of tagars of rice, each toman being 10,000 tagars, and one tagar is the burthen of an a.s.s. His palace is two miles in circuit, and is paved with alternate plates of gold and silver. Near the wall of his palace, there is an artificial mound of gold and silver, having turrets and steeples, and other magnificent ornaments, contrived for the solace and recreation of this great man.[l] I was further informed, that there are four such great men in the kingdom of Mangi. It is reckoned a great mark of dignity, among the great men of this country, to have their nails of great length; more especially their thumb nails, which are sometimes of sufficient length to be wrapped round the hand. The beauty, and even the rank of their women is supposed to consist in the smallness of their feet; for which reason, mothers bind up the feet of their daughters when young, to prevent them from growing large.

[1] This seems an ill-digested account of a paG.o.da, or idol temple, of great extent and magnificence, richly gilt, similar to those of which we have splendid views in the relation of the emba.s.sy to Ava, by Colonel Symes.--E.

SECTION XIX.

_Of the Old Man of the Mountain_.

Proceeding on my travels towards the south, I arrived at a certain pleasant and fertile country, called Melistorte[1], in which dwells a certain aged person called the Old Man of the Mountain. This person had surrounded two mountains by a high wall, within which he had the fairest gardens, and finest fountains in the world, inhabited by great numbers of most beautiful virgins. It was likewise supplied with fine horses, and every article that could contribute to luxury and delightful solace; on which account it was called by the people of the country the terrestrial paradise. Into this delightful residence, the old man used to entice all the young and valiant men he could procure, where they were initiated into all the delights of the earthly paradise, in which milk and wine flowed in abundance, through certain hidden conduits. When desirous of a.s.sa.s.sinating any prince or n.o.bleman, who had offended him, the old man would order the governor of his paradise to entice into that place, some acquaintance or servant of the prince or baron whom he wished to slay. Allowing this person to take a full taste of the delights of the place, he was cast into a deep sleep by means of a strong potion, in which state he was removed from paradise. On recovering from his sleep, and finding himself excluded from the pleasures of paradise, he was brought before the old man, whom he entreated to restore him to the place from whence he had been taken. He was then told, that, if he would slay such or such a person, he should not only be permitted to return into paradise, but should remain there forever. By these means the old man used to get all those murdered, against whom he had conceived any displeasure; on which account all the kings and princes of the east stood in awe of him, and paid him tribute.

When the Tartars had subdued a large portion of the earth, they came into the country of the old man, and took from him his paradise. Being greatly incensed at this, he sent out many of his resolute and desperate dependents, by whom numbers of the Tartar n.o.bles were slain. Upon this, the Tartars besieged the city of the old man of the mountain; and, making him prisoner, they put him to a cruel and ignominious death.

[1] It is impossible to explain this strange word, Melistorte. the dominions of the old man of the mountain, and his earthly paradise, in some other travels of the present volume, are said to have been situated in the north of Persia.--E.

SECTION XX.

_Of several wonderful things in those parts_.

In that place[1], the friars have the special gift, that, through the power of the name of Jesus Christ, and of his precious blood, which was shed on the cross for the remission of our sins, they speedily expel devils from those who are possessed. And as there are many possessed persons in those parts, they are brought bound, from the distance of ten days journey all around, to the friars; and being dispossessed of the unclean spirits, they immediately believe in Christ, who hath delivered them, and are baptized in his name, delivering up to the friars all their idols, and the idols of their cattle, which are usually made of felt, or of womens hair. Then the friars kindle a great fire in some public place, into which they cast the idols before all the people. At the first, the idols used to come out of the fire; but the friars, having sprinkled the fire with holy water, threw in the idols again, where they were consumed to ashes; and the devils fled away in the likeness of black smoke, when a noise was heard in the air, crying out aloud, "Behold how I am expelled from my habitation!" By these means, the friars have baptized great mult.i.tudes; but they mostly return soon again to their idols, on which account, the friars have continually to abide among them, to exhort and instruct them in the faith.

I saw another terrible thing in those parts. Pa.s.sing by a certain valley, near a pleasant river, I saw many dead bodies therein, and I heard issuing therefrom many sweet and harmonious musical sounds, especially of lutes; insomuch that I was much amazed. This valley is at least seven or eight miles long, into which, whoever enters, is sure to die immediately; for which cause, all who travel by that way pa.s.s by on one side, no one being able to travel through that valley and live. But I was curious to go in, that I might see what it contained. Making therefore my prayers, and recommending myself to G.o.d, I entered in, and saw such vast quant.i.ties of dead bodies, as no one would believe, unless he had seen them with his own eyes. At one side of the valley, I saw the visage of a man upon a stone, which stared at me with such a hideous aspect, that I thought to have died on the spot. But I ceased not to sign myself with the sign of the cross, continually saying "The Word became flesh, and dwelt with us." Yet I dared not to approach nearer than seven or eight paces; and at length, I fled to another part of the valley. I then ascended a little sand hill; from whence, looking around, I saw on every side the before mentioned lutes, which seemed to me to sound of themselves in a most miraculous manner, without the aid of any musicians. On the top of this sand hill, I found great quant.i.ties of silver, resembling the scales of fishes, and gathered some of this into the bosom of my habit, to shew as a wonder; but, my conscience rebuking me, I threw it all away, and so, by the blessing of G.o.d, I departed in safety. When the people of the country knew that I had returned alive from the valley of the dead, they reverenced me greatly; saying, that the dead bodies were subject to the infernal spirits, who were in use to play upon lutes, to entice men into the valley, that they might die; but as I was a baptized and holy person, I had escaped the danger.

Thus much I have related, which I certainly beheld with mine own eyes; but I have purposely omitted many wonderful things, because those who had not seen them would refuse to believe my testimony.

[1] The place in which these wonderful things were seen, is no where indicated; neither is the omission to be regretted, as the whole is evidently fabulous.--E.

SECTION XXI.

_Of the Honour and Reverence shewn to the Great Khan_.

I shall here report one thing more concerning the great khan of Cathay, of which I was a witness. It is customary, when he travels through any part of his wide dominions, that his subjects kindle fires before their doors, in such places as he means to pa.s.s, into which they fling spices and perfumes, that he may be regaled by their sweet odour. And numberless mult.i.tudes flock from all quarters, to meet him, and do him homage. Upon a certain time, when the approach of the khan to Cambalu was announced, one of our bishops, together with several minorite friars and myself, went out two days journey from the city to meet him. When we came nigh to his presence, we bore aloft a cross upon a pole, and began to sing _Veni Creator_, in a loud voice, while I carried the censer. When he came up to the place where we were singing by the way side, he called us to come towards him; for no man dare approach within a stones throw of his chariot, unless called, except those only who are appointed to attend upon his person. When we came near, he took off his cap or helmet, of inestimable value, and did reverence to the cross. I immediately put incense into the censer; and the bishop, taking the censer into his own hands, perfumed the khan, and gave him his benediction. Besides this, as those who approach the great khan always bring with them some offering to present to him, according to the ancient law. "Thou shalt not come empty handed into my presence," so we carried some apples along with us, and reverently offered them to him on a salver; and he was pleased to take two of our apples, of one of which he eat a part. The khan then gave a sign for us to depart, lest we might have been injured by the crowd of horses; upon which we turned aside to certain of his barons, who had been converted to the Christian faith, and who were then in his train, to whom we offered the remainder of our apples, which they joyfully received, as If we had made them some great gift.

SECTION XXII

_Conclusion of the Travels, and Account of the Death of Friar Oderic_.

All the above were put down in writing by friar William de Solanga, as dictated to him by friar Oderic, in the year of our Lord 1330, in the month of May, and in the place of St Anthony at Padua. He hath not attempted to render these relations into fine Latin, or in an eloquent style, but hath written them even as rehea.r.s.ed by Oderic himself.

I, friar Oderic of Portenau, in the Friuli, of the order of minorites, do hereby testify, and bear witness to the reverend father Guidotus, minister of the province of St Anthony, in the marquisate of Trevigi, by whom I was commanded so to do, that all which is here written, was either seen by myself or reported to me by credible and worthy persons; and the common report of the countries through which I travelled, testifies all those things which I have seen and related to be true. Many other wonderful things I have omitted, because they were not seen by myself. It is farther mine intention, soon again to travel into foreign and far distant lands, in which I may live or die, as it may please the Almighty Disposer of events.

In the year of our Lord 1331, friar Oderic, resolving to enter upon his intended journey, determined to present himself before Pope John XXII[1] on purpose to receive his benediction, that his labour might be the more prosperous; as he intended to travel into the countries of the infidels, with certain friars who had agreed to accompany him. While journeying to the residence of the pope, and not far distant from the city of Pisa, he was encountered by an old man in the garb of a pilgrim, who saluted him by name, saying, "Hail to you, friar Oderic." And when Oderic inquired how he should know him, the old man answered, "While you were in India, I well knew both you and your holy purpose; but now be warned from me, and return to the convent whence you came, for in ten days you shall depart out of this world." Upon this the old man immediately vanished, from his sight; and Oderic, amazed at his words, determined to return to his convent, which he did in perfect health, feeling no illness, or decay of his body or faculties. And ten days afterwards, being then in his convent at Udina, in the province of Padua, and having received the holy communion, as preparing himself unto G.o.d, yea, being strong and sound of body, he happily rested in the Lord, according as it had been revealed. Which holy death was signified unto the foresaid supreme pontiff, under the hand of a public notary, in the following words:

"On the 14th of January, in the year of our Lord 1331, the blessed Oderic, a friar of the minorite order, deceased in Christ; at whose prayers G.o.d shewed many and sundry miracles, which I, Guetelus, public notary of Udina, son of Dora. Damiano de Portu Gruario, at the command and direction of the n.o.ble lord Conradus, of the borough of Gastaldion, one of the council of Udina, have written down with good faith to the best of my abilities; and I have delivered a copy of the same to the friars minors: Yet not of the whole, because they are innumerable, and too difficult for, me to write."

[1] This pope reigned from about 1317 to 1334, so that the original editor, or fabricator of these travels, has so for been fortunate in his chronology.--E.

CHAP. XIII.

_Travels of Sir John Mandeville into the East, in_ 1322[1].

The travels of Sir John Mandevil, or Mandeville, are to be found in Latin in Haklyuts collection. An edition of this strange performance was published in 8vo. at London in 1727, by Mr Le Neve, from a MS. in the Cotton Library. This old English version is said to have been made by the author from his own original composition in Latin. It is a singular mixture of real or fict.i.tious travels, and compilation from the works of others without acknowledgement, containing many things copied from the travels of Oderic, and much of it is culled, in a similar manner, from the writings of the ancients. Though, from these circ.u.mstances, it is a work of no authenticity and unworthy of credit, it has been judged indispensable to give some account of its nature and contents.

Mandeville affirms that he was descended of an ancient and n.o.ble family, and was born at St Albans. After receiving the rudiments of a liberal education, he says that he studied mathematics, physic, and divinity, and wrote books on all these sciences; and became expert in all the exercises then befitting a gentleman. Having a desire to travel, he crossed the sea in 1322, or 1332, for different ma.n.u.scripts give both dates, and set out on a journey through France towards the Holy Land, a description of which country, replete with monkish tales, and filled with the most absurd holy fables, occupies half of his ridiculous book. In the very outset he pretends to have visited India, and the Indian islands, and other countries; all of which appears to be fabulous, or interpolation. Before proceeding to the Holy Land, perhaps the sole country which he really visited, he gives various routes or itineraries to and from Constantinople, containing no personal adventures, or any other circ.u.mstances that give the stamp of veracity; but abundance of nonsensical fables about the cross and crown of our Saviour, at the imperial city.

He pretends to have served in the army of the sultan of Egypt, whom he calls Mandybron, who must have been Malek el Naser Mohammed, who reigned from 1310 to 1341, and states a war against the Bedouins, or Arabs of the desert, as the scene of his own exploits. Yet he seems to have been entirely unacquainted with Egypt, and gives only a slight mention of Cairo.

He represents the sultan as residing in Bablyon, and blunders into pedantic confusion between Babylon in Egypt, and Babylon in Chaldea, all of which is probably an injudicious complement from books common at the time.

About the middle of the book he gives some account of the ideas of the Saracens concerning Christ; and then falls into a roaming description of various countries, obviously compiled without consideration of time or changes of people and names; deriving most of his materials from ancient authors, particularly from Pliny, and describing Mesopotamia, Chaldea, Albania, Hircania, Bactria, Iberia, and others, as if such had actually existed in the geography of the fourteenth century. Where any thing like modern appears, it is some childish fable, as that the ark of Noah was still visible on mount Ararat. He even gives the ancient fable of the Amazons, whom he represents as an existing female nation.

He next makes a transition to India, without any notice of his journey thither; arid gravely a.s.serts that he has often experienced, that if diamonds be wetted with May-dew, they will grow to a great size in a course of years. This probably is an improvement upon the Arabian philosophy or the production of pearls by the oysters catching that superlative seminal influence. The following singular article of intelligence respecting India, may be copied as a specimen of the work: "In that countree growen many strong vynes: and the women drynken wyn, and men not: and the women shaven hire berdes, and the men not." From India he proceeds to the island of Lamary, the Lambri of Marco Polo; and by using the Italian term "the star transmontane," at once betrays the source of his plagiarism. His descriptions seem disguised extracts from Polo, with ridiculous exaggerations and additions; as of snail sh.e.l.ls so large as to hold many persons. His account of the pretended varieties of the human race, as of nations of Hermaphrodites, and others equally ridiculous, which he places in separate islands of the Indian ocean, are mere transcripts from Pliny.

His accounts of Mangi and Kathay, or southern and northern China, are most inaccurately stolen from Marco Polo, and disguised or rather disfigured to conceal the theft. "The city with twelve thousand bridges, has twelve princ.i.p.al gates, and in advance from each of these a detached town, or great city, extends for three or four miles." Though he pretends to have resided three years in Cambalu, he does not seem to have known the name of the khan, whom he served for fifteen months against the king of Mangi.

Leaving Cathay he goes into Tharsis, Turquescen, Corasine, and Kommania, in which he seems to have transcribed from Oderic; and makes Prester John emperor of India, a country divided into many islands by the great torrents which descend from Paradise! He gives also an account of a sea of sand and gravel, entirely dest.i.tute of water, the Mare arenosum of Oderic; to which he adds that it moves in waves like the ocean. Though he makes Prester John sovereign of India, he a.s.signs Susa in Persia for his residence; constructs the gates of his palace of sardonyx, its bars of ivory, its windows of rock crystal, and its tables of emeralds; while numerous carbuncles, each one foot in length, served infinitely better than lamps to illuminate the palace by night. To many absurdities, apparitions, and miracles, copied and disguised from Oderic, he adds two islands in the middle of the continent, one inhabited by giants thirty feet high, while their elder brethren in the other are from forty-five to fifty feet.

He borrows many fabulous stories from Pliny, and from the romances of the middle, ages, yet so ignorantly as to reverse the very circ.u.mstances of his authors. Andromeda is not the lady who was rescued by Perseus, but the monster by which she was to have been devoured. Two _islands_ in India, one called Brahmin, and the other Gymnosophist. And a thousand other fictions and absurdities, too ridiculous even for the credulity of children. Of this worse than useless performance, the foregoing a.n.a.lysis is perhaps more than sufficient for the present work.--E.

[1] Forst. Voy. and Disc. in the Nerth, p. 148. Pinkert. Mod. Geogr. II.

x.x.xvi. Hakluyt, II. 76.

CHAP. XIV.