[1] Hakluyt endeavours to explain this on the margin by Malasmi. It is possible the river Banjar, and the port of Masseen, otherwise called Bendermassin, or Banjar-massin, in the great island of Borneo, may be here indicated. Panten, Petan, or perhaps Bentam, is perhaps a small woody island mentioned by Marco Polo, near great Java or Borneo. The names of places, however, in these early travellers, have been so confounded by ignorant transcribers as often to defy all criticism. —E.

[2] This seems an ill-collected account of Sago.—E.

[3] The Pacific Ocean, the navigation of which was then so much unknown, that those who ventured to navigate it never returned.—E

[4] Probably Siampa, called likewise Ciampa, and Tsiompa.—E.

[5] In the Latin, this number is decies millesies et quatuor, which may even be read 14,000; certainly a vast exaggeration either way.—E.



SECTION VIII.

Of vast multitudes of Fish, which throw themselves on the dry Land.

The following most wonderful circumstance is to be observed in this country of Siampa. All the kinds of fishes which frequent those seas, swim towards the shore at certain times in such abundance, that nothing can be seen for a great way but the backs of fishes. The fish throw themselves upon the shore, and for the space of three days allow the people to take up as many of them as they please. At the end of these three days this shoal returns again to sea, and a different kind comes to the shore in the same manner, and remains for a similar period. And in the same way, all other kinds of fish in these seas come to the shore in succession, each kind by itself. This strange phenomenon happens once every year, and the natives pretend that the fishes are taught by nature to do this, in token of homage to their emperor. I saw many other strange things in this country, which would be incredible to any one who had not seen them; and among these, I may mention that they have tortoises as large as ovens. In this country, the bodies of their dead are burned, and the living wives are burned along with their dead husbands, as has been already mentioned when describing the customs of the city of Polumbrum; and they are believed by this means to accompany their husbands into the other world.

Travelling from this country to the southward, along the coast of the ocean, I passed through many countries and islands, one of which is called Moumoran[1], and is 2000 miles in circumference. The people of this country, both men and women, go naked, except a small cloth before the middle of their bodies. They have dogs faces, and worship an ox as their god, and all of them wear the image of an ox in gold or silver on their foreheads. The men are very tall and strong, and when they go to battle, they carry targets of iron or steel, large enough to cover and protect their whole bodies. All the prisoners whom they take in war, unless they can ransom themselves with money, are eaten; but those who are able to pay ransom are set free. The king of this country wears a string of 300 large and fair pearls about his neck, which he employs as a rosary for counting his prayers; and says every day as many prayers to his god. He wears also on his finger a marvellously large and brilliant stone, of a span long, which resembles a flame of fire, so that no one dare approach him, and it is said to be the most valuable precious stone in all the world. The great Tartar emperor of Cathay, hath often used every endeavour to procure this wonderful jewel, but has never been able to prevail, either by force, policy, or money.

[1] It is impossible even to conjecture what island is here meant; but as Ceylon follows next in succession, it may possibly refer to Sumatra, though that island appears to have been mentioned already, under the name of Symolora—E.



SECTION IX.

Of the Island of Ceylon, and of the Mountain where Adam mourned the Death of Abel.

From thence I passed another island named Sylan, or Ceylon, which is 2000 miles in circuit, in which there are infinite multitudes of serpents, great numbers of lions, bears, and all kinds of ravenous beasts, and a great many of elephants. In this island there is a great mountain, on which the inhabitants pretend that Adam mourned for the death of his son Abel, during 500 years. On the top of this mountain there is a most beautiful plain, in which is a small lake always full of water, which the inhabitants allege to have proceeded from the tears of Adam and Eve; but this I proved to be false, as I saw the water to flow out of the lake. This lake is full of horse-leeches, and numbers of precious stones are to be found on its bottom, which the king of the island, instead of appropriating to his own use, allows certain poor people to dive for once or twice a-year, for their own profit, that they may pray for blessings upon his soul. On this occasion they smear their bodies with lemon juice, which prevents the leeches from hurting them while they are in the water. The water from this lake runs into the sea, at which place the inhabitants dig on the shore, at low water, for rubies, diamonds, pearls, and other precious stones, which are found in such abundance, that the king of this island is believed to possess more precious stones than any other monarch in the world. There are wild beasts and birds of all kinds in this island in great numbers; and I was informed by the natives, that these beasts never attack or do harm to strangers, but only kill the indigenous inhabitants. I saw in this island certain birds, as large as our geese, having two heads, and other wonderful things I do not here write of.

Still farther to the south, I came to a certain island, called Bodin[1], which name signifies unclean; and this island is inhabited by a most wicked people, who devour raw flesh, and commit all manner of wickedness and abominable uncleanness to an incredible extent; insomuch, that they kill and eat each other, the father eating his son, the son his father, the husband his wife, and the wife her husband. If any man be sick, the son goes to the soothsayer, or prognosticating priest, requesting him to inquire of his god, whether or not his father is to recover. Then both go to an idol of gold or silver, which they thus address: "We adore thee as our lord and god, and we beseech thee to inform us, whether such a man is to die or to recover from his present infirmity." Then the devil returns an answer from the idol, and if he says the man is to recover, the son returns to the house of his father, and ministers to him in all things necessary, until he regain his former health; but if the response is that the man is to die, the priest then goes to him, and putting a cloth into his mouth, immediately strangles him. After this the dead body is cut in pieces, and all the friends and relations are invited to feast upon this horrible banquet, which is accompanied with music and all manner of mirth; but the bones are solemnly buried. On my blaming this abominable practice, they alleged, as its reason and excuse, that it was done to prevent the worms from devouring the flesh, which would occasion great torments to his soul; and all I could say was quite insufficient to convince them of their error. There are many other novel and strange things in this country, to which no one would give credit, who had not seen them with his own eyes; yet, I declare before God, that I assert nothing of which I am not as sure as a man may be of any thing. I have been informed by several credible persons, that this India contains 4400 islands, most of which are well inhabited, among which there are sixty-four crowned kings.

[1] Explained on the margin by Hakluyt, or Dadin, which is equally inexplicable.—E.



SECTION X.

Of Upper India, and the Province of Mancy[1].

After sailing for many days on the ocean towards the east, I arrived at the great province of Mancy, or Mangi, which is called India by the Latins; and I was informed by Christians, Saracens, and idolaters, and by many persons in office under the great khan, that this country contains more than 2000 great cities, and that it abounds in all manner of provisions, as bread, wine, rice, flesh, and fish. All the men of this country are artificers or merchants, and so long as they are able to help themselves by the labour of their hands, they never think to beg alms, however great may be their poverty. The men of this country are fair and of a comely appearance, yet somewhat pale, having a small part of their heads shaven; but their women are the most beautiful of any under the sun. The first city that I came to belonging to this country is called Ceuskalon[2], which is a days journey from the sea, standing on a river, which at its mouth overflows the land, to the extent of twelve days journey. This city has so prodigious a number of ships and vessels, as would be quite incredible by any person who had not been an eye-witness. In this city I saw 300 pounds of good and new ginger sold for less than a groat. They have the largest and finest geese, and the greatest plenty of them is to be sold, more than in any other part of the world. They are as white as milk, having a bone the size of an egg on the crown of the head, of a blood-red colour, and a skin or bag under their throat, which hangs down half a foot or more[3]. These birds are exceedingly fat, and are sold at reasonable rates. The ducks and hens of this country are twice the size of ours. There are likewise large and monstrous serpents, which are caught and eaten by the natives, and are held in such estimation as to be produced at all their feasts. In short, this city abounds in all kind of provisions.

Travelling from thence through many cities, I came at length to a city called Caitan or Zaiton[4], in which the minorite friars have two places of abode, unto which I transported the bones of the dead friars formerly mentioned, who suffered martyrdom for the faith of Christ. In this city, which is twice as long as Bologna, there are abundance of provisions, and it contains many monasteries of religious persons, who are devoted to the worship of idols. I was in one of these monasteries, which was said to contain 3000 religious men, and 11,000 idols, one of the smallest of which was as large as our St Christopher. These religious men feed their idols daily, serving up a banquet of good things before them, smoking hot, and they affirm that their gods are refreshed and fed by the steam of the victuals, which are afterwards carried away, and eaten up by the priests.

[1] Otherwise Mangi, or Southern China.—E.

[2] This place, which on the margin is corrected by the equally unknown name of Ceuskala, was probably Canton; but having endeavoured to explain the distorted names of places in China, in the travels of Marco Polo, it is unnecessary to resume the almost impossible task in these much less interesting, and perhaps fabricated travels of Oderic.—E.

[3] Oderic here means pelicans, called alca-trarzi by the Spaniards. —Hakluyt.

[4] Called in p. 404. Carchan.—E.



SECTION XI.

Of the City of Fuko, or Foquien.

Continuing my journey still farther to the east, I came to the city of Foquien, which is thirty miles in circuit. The poultry here are very large, and as white as snow, but have wool like sheep instead of feathers. This is a stately and most beautiful city, and standeth on the sea. Travelling onwards for eighteen days, I passed through many provinces and cities; and in my way, I passed over a certain great mountain, on one side of which all living creatures were quite black, whereas, on the other side, all were as white as snow; and the inhabitants of the two sides of the mountain differed exceedingly from each other, in their manners and customs. In these parts, all the married women wear a large tire or cap of horn, like a small barrel, on their heads, as a mark that they have husbands.

Journeying onwards for other eighteen days, I came to a city on a large river, over which there is a prodigiously great bridge. The host with whom I lodged in that city, willing to amuse me, carried me along with him to this bridge, taking with him in his arms certain diving birds bound to poles, and he tied a thread about every one of their necks, lest they might swallow the fish they were to catch. He carried likewise three large baskets to the river side. He then loosed his divers from the poles, on which they went into the water, and in less than an hour, they caught as many fish as filled the three baskets. Mine host then untied the threads from their necks, and sent them again into the water, where they fed themselves with fish. And, when satisfied, they returned to their master, allowing themselves to be fastened to the poles as before. I eat of these fish, and found them very good.

Travelling thence many days, I came to another city named Canasia[1], which signifies in their language the city of Heaven. I never saw so great a city, for it is an hundred miles in circumference, and every part of it is thoroughly inhabited, yea, many of its houses are ten or even twelve stories high. It has many large suburbs, which contain more inhabitants than even the city itself. There are twelve principal gates; and at the distance of about eight miles from every one of these there is a large city, each of them larger, in my opinion, than Venice or Padua. The city of Canasia is situated among waters or lakes, which are always stagnant, without flux or reflux, and it is defended against the violence of the wind in the same manner as Venice. In this city there are more than 10,002 bridges[2], many of which I counted and passed over; and on every one of these, there stand certain watchmen, constantly keeping guard for the great khan, or emperor of Cathay. The people of the country informed me that they have to pay, as tribute to their lord, one balis for every fire. Now one balis consists of five pieces of silken paper, which are worth one florin and a half of our coin. Ten or twelve households are counted as one fire, and only pay accordingly. All these tributary fires amount to eighty-five tomans, besides four tomans of the Saracens, making in all eighty-nine tomans; and one toman contains 10,000 fires[3]. The residue of the people consist of some Christians, some merchants, and some who travel through the country. I marvelled how it were possible for such an infinite number of people to live together, and get food; yet there is great abundance of provisions, such as bread and wine, and other necessaries, especially hogs flesh.

[1] Cansai, Quinzay, or Quinsay.—Hakluyt.

[2] In the Italian copy, published by Ramusio, the number of bridges is extended to 11,000.—Hakluyt.

[3] This enumeration would give 890,000 fires, or almost ten millions of households; which at four persons to each, would produce an aggregate population of 39 millions of people for Quinsay alone. The tribute, as stated by Oderic, amounts to 6,675,000 florins.—E.



SECTION XII.

Of a Monastery, having many different kinds of Animals on a certain Hill.

In this city of Quinsay, four of our friars had converted a powerful man to the Christian faith, in whose house I abode all the time I remained in that place. This man once addressed me, by the name of Ara or father, asking me to visit the city. Embarking in a boat, he carried me to a certain monastery, where he spoke to one of the priests of his acquaintance, saying, "this Raban, or religious man of the Francs, coming from the western parts of the earth, is on his way to Cambalu to pray for the life of the great khan, and you must shew him some rare thing, that he may be able to say on his return to his own country, what strange and novel sights he has beheld in our city of Quinsay." Then the priest took two great baskets full of broken victuals, and led me to a small walled inclosure, of which he had the key, the door of which he unlocked, and we went into a pleasant green plot, in which stood a small hillock like a steeple, all adorned with fragrant herbs and trees. He then beat upon a cymbal, at the sound of which many animals of various kinds came down, from the mount, some like apes, some like cats, others like monkeys, and some having human faces, which gathered around him to the number of four thousand, and placed themselves in seemly order. He set down the broken victuals for them to eat; and when they had eaten, he rung again upon his cymbal, and they all returned to their places of abode. Wondering greatly at this strange sight, this man informed me that these creatures were animated by the souls of departed persons of rank, and that they were fed by him and his brethren out of love for the God that governs the world. He added, that, when a man was noble in this life, his soul entered, after death, into the body of some excellent beast, while the souls of the deceased common rude people, possess the bodies of vile animals. I then endeavoured to refute that gross error, but my arguments were all in vain, as he could not believe that any soul could exist without a body.

From Quinsay I went to the city of Chilenso, which is forty miles round, and contains 360 stone bridges, the fairest I ever saw. This place is well inhabited, has a vast number of ships, and abundance of provisions and commodities. From thence I went to a great river called Thalay, which is seven miles broad where narrowest, and it runs through the midst of the land of the Pigmies, whose chief city is Kakam, one of the finest of the world. These Pigmies are only three spans in height, yet they manufacture larger and better cloths of cotton and silk, than any other people. Passing that river, I came to the city of Janzu, in which there is a house for the friars of our order, and there are also three churches belonging to the Nestorians. This Janzu is a great and noble city, having forty-eight tomans of tributary fires, and abounds in all manner of victuals, flesh, fish, and fowl. The lord of this city has fifty tomans of balis in yearly revenue from salt alone; and as every bali is worth a florin and a half of our money, one toman is worth 15,000 florins, and the salt revenue of this city is 750,000 florins. This lord has been known to forgive 200 tomans of arrears at one time to his people, or three millions of florins, lest they should be reduced to distress. There is a strange fashion in this city, when any one inclines to give a banquet to his friends: He goes about to certain taverns or cooks shops, informing each of the landlords, that such and such of his friends are to come there for entertainment in his name, and that he will allow a certain sum for the banquet. By this means his friends are better entertained in divers places, than if all had been collected into one. Ten miles from the city of Janzu, and at the mouth of the river Thalay, there is another city named Montu, which has a greater number of ships than I ever saw in any part of the world. All the ships are white as snow, and have banquetting houses in them; and there are many other rare and wonderful things, that no one would give credit to, unless he were to see them with his own eyes.



SECTION XIII.

Of the city of Cambalu.

Travelling eight days farther, through divers provinces and cities, I came by fresh water to a city called Lencyn, on the river Karamoran, which pervades the middle of Cathay, and does much injury when it breaks its banks and overflows the land. Passing from thence many days journey to the eastwards, and within sight of many different cities, I came to the city of Sumakoto, which abounds more in silk than any city of the earth; insomuch that silk is reckoned scarce and dear, when the price of forty pounds weight amounts to four groats. It likewise abounds in all kinds of merchandize and provisions. Journeying still towards the east past many cities, I arrived at length at the great and renowned city of Cambalu, or Cambaleth, which is of great antiquity, and is the capital of Cathay. Being taken by the Tartars, they built a new city at the distance of half a mile, which they named Caido, which has twelve gates, each two miles distant from the other. The space also between the two cities is thoroughly built upon, and inhabited; so that the whole is as one city, and is forty miles in circuit. In this city the great khan or emperor has his palace, the walls of which are four miles in circuit; and near to the imperial palace there are many other houses and palaces of the nobles who belong to the court. Within the precincts of the imperial palace, there is a most beautiful mount, all set over with trees, called the Green Mount, having a sumptuous palace on the top, in which the khan mostly resides. On one side of the mount is a great lake, abounding in geese and ducks, and all manner of water fowl, and having a most magnificent bridge; and the wood upon the mount is stored with all kinds of beasts and land birds. Hence when the khan is inclined to take the diversion of hunting or hawking, he needs not to quit his palace.

The principal palace in which the khan resides is very large, and contains fourteen pillars of gold, and all the walls are hung with red skins, which are reckoned the most costly in the world[1]. In the midst of this palace, there is a cistern two yards high, all of a precious stone called merdochas, which is wreathed round with gold, having the golden image of a serpent at each corner, as it were furiously menacing with their heads. This cistern is farther ornamented by a rich net-work of pearls; and, by means of certain pipes and conduits, it continually supplies certain kinds of drink that are used at the court of the emperor[2]. Around this there stand many golden vessels, so that all who choose may drink abundantly. There are likewise many golden peacocks; and when any of the Tartars drink to the prosperity of their lord, and the guests clap their hands from mirth and joy, the golden peacocks spread their wings and expand their trains, and appear to dance. This, I presume, is occasioned by magic art, or perhaps by means of some secret machinery below ground.

[1] These red skins, in the Latin of Hakluyt, pelles rubes, are probably the zaphilines pelles, or sables, of other travellers; converted into red skins by some strange blunder.—E.

[2] This fountain of four drinks, seems copied from honest Rubruquis; but with corrections and amendments.—E.



SECTION XIV.

Of the Magnificence of the Great Khan.

When the great khan sits upon his imperial throne of state, his queen or empress sits upon his left hand; and on another and lower seat two women are seated, who accompany the emperor in the absence of his spouse; and underneath them all the other ladies of the imperial family are placed. All the married ladies wear ornaments on their heads, shaped like a mans foot, a cubit and a half long[1], ornamented with cranes feathers, and richly set with large oriental pearls. The eldest son and heir apparent of the emperor, is seated on the right hand of the throne, and below him sit all the nobles of the imperial race. There are likewise four secretaries, who write down every word spoken by the emperor. The barons and others of the nobility stand all around, with numerous trains of their followers, and all preserve the most profound silence, unless permitted to speak by the emperor; except his jesters and stage-players, nor even they but as they are ordered. Certain barons are appointed to keep the palace gate, to prevent all who pass from treading on the threshold.

When the khan holds a solemn feast, he is attended upon by about 14,000 barons, who have their heads ornamented by circlets or coronets of gold, and who minister to him in all things; and they are all richly dressed in cloth of gold, ornamented with precious stones, the dress and ornaments of each being worth 10,000 florins[2]. His court is kept in the most perfect order, the immense multitude of attendants being regularly arranged under officers of tens, hundreds, and thousands, so that every one perfectly knows his own place and performs his duty. I, friar Oderic, was personally at Cambalu for three years, and was often present at the royal banquets; for we of the minorite order have a habitation appointed for us in the emperors court, and are enjoined to go frequently into the presence, that we may bestow our blessing on the emperor. I inquired from some of the attendants at court concerning the numbers in the imperial establishment, who assured me that, of stage-players, musicians, and such like, there were at least eighteen tomans, and that the keepers of dogs, beasts, and fowls, were fifteen tomans[3]. There are four hundred physicians of the body to the emperor, eight of whom are Christians, and one Saracen. The whole of these attendants are supplied with all manner of apparel, victuals, and necessaries, from the palace.

When the khan makes a progress from one country to another, there are four troops of horsemen appointed, having orders to keep each at the distance of a days journey from the presence; one in advance, one in the rear, and one on either hand, like a cross, the emperor being in the middle; and each troop has its regular days journey appointed for it, that all may keep in due order, and be regularly supplied with provisions. The great khan is carried in a chariot, having two wheels, on which a splendid throne is built of aloes wood, magnificently adorned with gold, precious stones, and pearls; and this moving throne is drawn by four elephants, richly caparisoned; before which, four war horses, in magnificent housings, are led for his particular use. Close to the chariot, and keeping hold of it, eight barons attend on either side, to prevent all persons from approaching too near, or from incommoding the emperor. Two milk-white ger-falcons are carried in the chariot along with the emperor, that he may fly them at any game that comes in the way. No one dare come within a stones throw of the chariot in which the emperor rides, except those who are expressly appointed. The number of his own followers, and of those who attend the empress, and on his eldest son, would appear quite incredible to any person who had not seen the same, and is therefore omitted. The whole empire is divided into twelve great provinces, one only of which has 2000 great cities within its bounds; and the whole is so extensive, that one may travel continually for six months in any one direction, besides the islands under his dominion, which are at least 5000 in number.

[1] In the plates of La Monarchie Francaise, by Pere Montfaucon, the French ladies of the fourteenth century are represented as wearing conical caps on their heads, at least one third of their own height.—E.

[2] One hundred and forty millions of florins, as the value of the dresses of the nobles of the imperial court! It seems that most writers concerning China are apt entirely to forget the power of numbers, in the fervour of their admiration.—E.

[3] Odericus, or his Bolandist biographer, seems to have forgot that thirty-three tomans make 330,000 useless ministers of luxury and folly. I strongly suspect the Minorites, for the honour of Oderic, have ignorantly borrowed and exaggerated from Marco Polo, to decorate the legend of the favourite Saint of Udina.—E.



SECTION XV.

Of the Inns established over the whole Empire, for the use of Travellers.

That travellers may have all things necessary throughout the whole empire, the emperor has caused certain inns to be provided in sundry places upon the highways, where all kinds of provisions are in continual readiness. When any intelligence is to be communicated to him, his messengers ride post on horses or dromedaries; and when themselves and their beasts are weary, they blow their horns, and the people at the next inn provide a man and horse in readiness to carry forward the dispatch. By this means, intelligence, which would take thirty days in the ordinary way of travelling, is transmitted in one day, and he is consequently immediately informed of any important matter which may occur in the most distant parts of his dominions.

About twenty days journey from Cambalu, there is a forest of six days journey in circuit, containing an incredible number of different kinds of beasts and birds, to which the khan usually goes for hunting, once in three or four years, attended by his whole train. The attendants environ the whole forest, and, with the assistance of dogs, drive all the lions, stags, and other beasts before them, into a beautiful open plain in the midst of the forest. Then the khan, mounted on a throne, carried by three elephants, rides forwards to the throng of animals, and shoots five arrows among the herd; and after him, all his barons in succession, and the rest of his courtiers and family attendants, discharge their arrows in like manner. Then all the surviving beasts are allowed to go away into the forest, and all the people go among those beasts which are slain, and each person knows by the particular marks on their own arrows, which of the beasts he has right to.



SECTION XVI.

Of the four Solemn Feasts held yearly by the Great Khan.

The great khan celebrates four great feasts every year; on the anniversaries of his birth, his circumcision, his coronation, and his marriage. Sitting upon his throne of state, all his kindred, barons, and stage-players, attend in great ceremony and in rich attire; the highest order being dressed in green, the second in red, and the third in yellow, all girt with golden girdles, half a foot broad, and every one holding a small ivory tablet in his hand, they all stand in regular order, keeping the most profound silence. On the outside, all the stage-players, and the musicians, with their musical instruments, are arranged. In one of the corners of a certain great gallery, all the philosophers or magicians attend, waiting for certain hours and moments, and when the fortunate moment is arrived, a crier calleth out in a loud voice, "Prostrate yourselves before the emperor," and then all fall upon their faces. After a certain interval, the crier again orders the whole assembly to rise up, and they do so. At another particular moment, fixed by the philosophers, orders are given in a loud voice, for every one to stop their ears with their fingers; afterwards they are called upon to take out their fingers. Many similar things are performed in this manner, which they pretend to be significant, but which, being vain and ridiculous, I gave no attention to, and am not inclined to write. When the hour of music comes, the philosophers give the word, and they all sound their instruments, making a great and melodious noise; after which, orders are given to cease from the music. Then come the women musicians, who sing sweetly before the emperor, which I thought delightful. After them, the lions are led in, and are made to pay their obeisance to the emperor. Then the jugglers cause golden cups, full of wine, to fly up and down in the air, and to apply themselves to mens mouths, that they may drink. And many other strange things are performed, which I omit to mention, as no one would believe me.

I was informed by certain credible persons, that in the mountains of Kapsei, in the kingdom of Kalor, which is in the dominions of the great khan, there grow certain gourds, or pompions, which open when ripe, and a little beast is found within them, resembling a young lamb. I have likewise heard, that there grow certain trees upon the shore of the Irish sea, which carry a fruit like gourds, and that these fall into the sea at certain times, and are changed into birds called Bernacles.



SECTION XVII.

Of various Provinces and Cities of the East.

After a residence of three years in Cambalu, I departed from the empire of Kathay, and travelled fifty days to the west, when I arrived in the dominions of Pretegoani[1], whose principal city is Cosan. Continuing my journey for many days, I came to the province of Casan, which is well inhabited, and one of the first countries in the world, for abundance of provisions, and commodities of all kinds, especially of chesnuts; and, is so extremely populous, that, on leaving the gates of any one city, we may always have the gates of another within sight. This country is fifty days journey in breadth, and it is above sixty days journey in length. This is one of the twelve great provinces belonging to the great khan.

Farther on, I came into another kingdom belonging to the khan, called Tebek or Thibet, which is, in my opinion, more abundant in bread and wine than any other country in the world. The inhabitants mostly dwell in tents of black felt, The principal city is surrounded by beautiful walls, built of large white and black stones, disposed chequerwise; and all the highways of the country are well paved. In this country, from certain religious notions, no one dares shed the blood of a man, or of any beast. The Abassi, who is their Pope, dwells in the city already mentioned, being the head or prince of all the idolaters, on whom he bestows gifts; just as our Pope of Rome considers himself to be the head of all the Christians. The women of this country wear a prodigious number of ornaments, and they have two long teeth like the tusks of a boar. When any man dies in this country, his son assembles all the priests and musicians that he can procure, to do honour to his father, whose body he causes to be carried out into the fields, accompanied by all the kindred, friends, and neighbours of the family. Then the priests, with great solemnity, cut off the head of the deceased, which they give to his son; after which, they divide the whole body into small pieces, which they leave strewed about the place; and then the whole company return home in solemn procession, accompanied with prayers, the son bearing his fathers head. On their departure from the field, the vultures of the country, accustomed to similar banquets, come down from the mountains, and carry off all the remains of the deceased person; who is thereupon pronounced holy, because the angels of God, as they say, have carried him to paradise. When the procession returns to the dwelling of the deceased, the son boils the head of his father, and eats the flesh, converting the skull into a drinking cup, out of which he, and all his family, and kindred, carouse with much, mirth and solemnity, in remembrance of his father. This nation has many other vile and abominable customs, which I refrain from describing, because no one would believe them unseen.

[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 passed 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 ass. 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 pagoda, or idol temple, of great extent and magnificence, richly gilt, similar to those of which we have splendid views in the relation of the embassy 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 assassinating any prince or nobleman, 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 nobles 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 multitudes; 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. Passing 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 pass 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 God, I entered in, and saw such vast quantities 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 quantities 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 God, 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 pass, into which they fling spices and perfumes, that he may be regaled by their sweet odour. And numberless multitudes 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 rehearsed 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 God, 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 God 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 noble 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 fictitious 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 circumstances, 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 noble 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 manuscripts 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 circumstances 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 asserts 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 shells 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 principal 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 destitute 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 assigns 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 circumstances 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 analysis is perhaps more than sufficient for the present work.—E.

[1] Forst. Voy. and Disc. in the Nerth, p. 148. Pinkert. Mod. Geogr. II. xxxvi. Hakluyt, II. 76.



CHAP. XIV.

Itinerary of Pegoletti, between Asof and China, in 1355[1].

In the year 1355, Francisco Balducci Pegoletti, an Italian, wrote a system of commercial geography, of great importance, considering the period in which it was written. Its title translated into English, is, "Of the Divisions of Countries, and of their Measures, Merchandize, and other things useful to be known by the Merchants of various parts of the World." All of this curious work which has any reference to our present undertaking, is the chapter which is entitled, "Guide or the Route from Tana to Kathay, with Merchandize, and back again." This is published entire by J. R. Forster, with several learned notes and illustrations, and is here reprinted.

* * * * *

From Tana or Asof to Gintarchan or Astracan[2], is twenty-five days journey with waggons drawn by oxen; but may be accomplished in ten or twelve days, if the waggons are drawn by horses. On the road one meets with a great number of armed Moccols, Moguls or Mongals. From Gintarchan to Sara[3] by the river, it is only one days sail; but from Sara to Saracanco[4], it takes eight days by water; one may, however, travel either by land or water, whichever is most agreeable; but it costs much less expence to go with merchandize by water. From Saracanco to Organci[5] is a journey of twenty days with loaded camels; and whoever travels with merchandize, will do well to go to Organci, as it is a very convenient place for the expeditious sale of goods. From Organci to Oltrarra[6], it is thirty-five or forty days journey, with camels: But in going direct from Saracanco to Oltrarra, it takes fifty days journey; and if one has no merchandize, it is a better way than to go by Organci. From Oltrarra to Armalecco[7], it is forty-five days journey with loaded asses, and in this road, one meets every day with Moguls. From Armalecco to Camexu[8], it is seventy days journey on asses; and from Camexu to a river called the Kara Morin[9], it is fifty days journey on horses. From this river, the traveller may go to Cassai[10] to dispose of his silver there, as it is an excellent station for the expeditious sale of merchandize; and from Cassai, he may go through the whole land of Gattay or Kathay, with the money he has received at Cassai for his silver[11]. This money is of paper, and called balischi, four of which balischies are equal to one silver somno[12]. From Cassai to Galmalecco[l3], which is the capital of the empire of Kathay, it is thirty days journey.

* * * * *

If the reader has any idea of the difficulty attendant on making out so many places, disguised by a vicious orthography, a difficulty, which is still more increased by the necessity there is for determining, with accuracy, the situation of these places, and their probable distances from each other, he will be ready to allow that the task is certainly not very trifling, nor to be accomplished without much labour. In the foregoing itinerary, Pegoletti certifies the existence of the paper money which had been previously mentioned by Rubraquis, Haitho, Marco Polo, and Oderic: Some of these authors describe it as having been fabricated of cotton paper; while others remark very justly, that it was made of the bark of the paper mulberry tree. Oderic calls it Balis, Pegoletti gives it the name of Balis-chi. A Jesuit named Gabriel de Magaillans, pretends that Marco Polo was mistaken in regard to this paper money; but the concurrent testimony of five other credible witnesses of the fact, is perfectly conclusive that this paper money did actually exist during the first Mogul dynasty, the descendants of Zinghis, called the legal tribe of Yu by the Chinese. On the downfall of that race it was abolished.

Supposing the station on the Kara-morin and Cassai to be the same, which is highly probable, the whole journey in this itinerary, from Asof to Pekin, extends to 276 days, besides nine days more by water, or 285 in all; so that allowing for delays, rests, accidents, and occasional trafficking, a whole year may fairly be allowed, and as much for the return.

[1] Forster, Voy. and Disc, in the North, p. 150.

[2] Gintarchan, or Zintarchan, is, by Josaphat Barbaro, called also Gitarchau; and Witsan, in his account of Northern and Eastern Tartary, says Astracan was called of old Citracan. By the Calmuks, it is called Hadschi-Aidar-Khan-Balgassun, or the city of Hadschi Aidar Khan, whence all these names are derived by an obvious corruption, like [Greek: Eis tnae polis], or the city, by way of eminence, by which the Greeks distinguished Constantinople, and which the Turks have corrupted into Estambol, and Stambol.—Forst.

[3] Sara is undoubtedly the town of Saray, situated on the eastern arm of the Wolga, or Achtuba. The Astracan mentioned in the text by Pegoletti, was not on the spot where that city now stands; both that ancient Astracan and Saray having been destroyed by Timur Khan, or Tamerlane, as he is usually called, in the winter 1395. The old town of Saray was at no great distance from ancient Astracan.—Forst.

[4] Saracanco is probably the town which formerly existed on the river Jaik or Ural, the remains of which are now known by the name of Saratschik.—Forst.

[5] The name of Organci is easily recognized In the town of Urgenz in Kheucaresm; which is named Dschordschanio by Abulfeda, and Korkang by the Persians. But there were two towns of this name, the greater and the lesser Urgenz, or Old and New Urgenz. The Old or Greater Urgenz was situated near to where the Gihon discharges its waters into lake Aral; the New or Ixsser Urgenz is to be found near Chiwa, or Chiva, on the Gihon—Forst.

[6] Oltrarra is properly called Otrar, and also Farab, which latter name is to be found in Abulfeda. It is situate on the river Sihon or Sire. The Chinese, who cannot pronounce the letter r, call it Uotala.—Forst.

[7] Armalecco is the name of a small town called Almalig, which, according to Nassir Ettusi and Ulug-beg, is in Turkestan. From the life of Timur Khan, by Shersfeddin Ali, it appears that Almalig is situate between the town of Taschkent and the river Irtiah, in the country of the Gete, and on the banks of the river Ab-eile, which discharges itself into the Sihon, or Sirr-Daria.—Forst.

[8] Came-xu is in all probability the name of Khame or Khami with the addition of xu, instead of Tcheou or Tsheu, which, in the Chinese language, signifies a town of the second rank.—Forst.

[9] Obviously the Kara-Moran, called Hoang-ho by the Chinese, or the Yellow River.—Forst.

[10] Cassai, or Kaway, seems to be the place called Kissen, on a lake of that name, near the northernmost winding branch of the Kara-moran, in Lat. 41.50'. N. long. 107 deg.. 40'. E.—Forst.

[11] It is curious to notice, in the writings, of this intelligent commercial geographer, and in the travels of Marco Polo, the peculiar advantages in commerce enjoyed by the Chinese at so early a period, of being paid in sliver for their commodities and manufactures. This practice, which prevailed so early as 1260, the era of the elder Polos, and even, in 851, when the Mahometan travellers visited Southern China, still continues in 1810.—E.

[12] The value of the silver somno is nowhere mentioned; but it is of no importance, as it would not enable us to institute any comparison of values whatsoever.—E.

[13] Gamalecco is undoubtedly Cambalu, Cambalig, or Khan-balig, otherwise Pekin; exactly as Gattay is substituted for Katay Kathay, or Cathay. —Forst.



CHAP. XV.

Voyages of Nicolo and Antonio Zeno in 1380.[1]

INTRODUCTION.

Although we have admitted this article into our collection, on the authority of Ramusio and J. R. Forster, we are disposed to consider the whole as a fabrication, altogether unworthy of any credit. The first section, indeed, may possibly have had some foundation in truth, as the Zenos may have navigated about the close of the fourteenth century to the Orkneys, and some imperfect and disfigured narrative of their voyage may have fallen into the hands of Marcolini, the author or editor of these strangely distorted and exaggerated or pretended voyages. In regard to the second section, unless we could suppose, that, by Estoitland and Drogio, some strangely distorted account of different districts in Ireland were meant to be enigmatically conveyed, the whole of that section must be pronounced a palpable and blundering forgery. But it appears obviously intended by the relater, to impress upon his readers, that some portion of the western hemisphere, afterwards named America, had been visited by Antonio Zeno; and the high probability is, that Marcolini, a patriotic Venetian, had invented the whole story, on purpose to rob the rival republic of Genoa of the honour of haying given birth to the real discoverer of the New World. If there be any truth whatever in the voyages of the Zenos, it is only to be found in the first section of this chapter; and even there the possible truth is so strangely enveloped in unintelligible names of persons and places, as to be entirely useless. The second section is utterly unworthy of the slightest serious consideration; and must either have been a posterior fabrication, engrafted upon an authentic, but ignorantly told narrative; or the seeming possibility of the first section was invented to give currency to the wild forgery of the second. Latin books, a library, gold, ships, and foreign trade, corn, beer, numerous towns and castles, all in the most northern parts of America in the fourteenth century, where only nomadic savages had ever existed, are all irrefragable evidence, that the whole, or at least that portion of the voyages of the Zenos, is an idle romance. To increase the absurdity, as if to try the gullability of the readers, Dedalus, a king of Scotland! is assumed to have been the first discoverer of the Western World; and his son Icarus is introduced to give his name to a civilized island, already named Estoitland in the narrative.

After this decided opinion of the falsehood and absurdity of the whole of this present chapter, it may be necessary to state, that, in a work so general and comprehensive as that we have undertaken, it did not seem advisable or proper to suppress an article which had been admitted into other general collections of voyages and travels. The remainder of this introduction is from the work of Mr J. R, Forster, extracted partly from Ramusio, and partly consisting of an ingenious attempt to explain and bolster up the more than dubious production of Marcolini: But these observations are here considerably abridged; as an extended, grave, and critical commentary on a narrative we believe fabulous, might appear incongruous, though it did not seem proper to omit them altogether.—E.

The family of Zeno, in Venice, was very ancient, and not only of the highest rank of nobility, but celebrated for the performance of great actions, and the highest offices of the state had been filled from time immemorial by persons of the family. About the year 1200, Marin Zeno assisted in the conquest of Constantinople, and he was Podesta, or governor of that city, about 1205. He had a son named Pietro Zeno, who was father to Rinieri Zeno, who was elected doge, or Duke of Venice, in 1282, and governed the republic for seventeen years, during which period he waged a successful war against the Genoese. he adopted Andrea, the son of his brother Marco, who was afterwards raised to be captain-general of the Venetian fleet, in the war against Genoa. Rinieri Zeno, the son of Andrea, was the father of Pietro Zeno, who, in 1362, was captain-general of the Venetian squadron in the allied fleet of the Christians against the Turks, and had the surname of Dracone, from the figure of a dragon which he wore on his shield. Pietro had three sons; Carlo Leone, the eldest, who was procurator and captain-general of the fleet: of the republic, and; rescued, her from imminent danger in a war in which, almost all Europe was leagued for her destruction; the second, Nicolo, called likewise il Cavaliere, or the night, shewed great valour in the last mentioned war of Chioggia against the Genoese; Antonio was the youngest.

Francesco Marcolini, a learned Italia, extracted the whole of the ensuing relation from the original letters of the two Zenos, Nicole and Antonio, which is published in the collection of Ramusio; and declares that Antonio laid down all the particulars of these voyages, and of the countries he and his brother had visited, on a map, which he brought with him to Venice, and which he hung up in his house as a sure pledge and incontestible proofs of the truth of his relations, and which still remained as an incontrovertible evidence in the time of Marcolini. Many have been inclined to reject the whole of this narrative because the names which it assigns to several of the countries are nowhere else to be found. After having carefully examined, and made a translation of the whole, I am fully convinced that the narrative is true, and that it contains internal proofs of its own authenticity, and I hope fully to solve, in the course of this dissertation, all the difficulties attending the names, which have been strangely perverted by a vicious orthography.

It has been alleged that the whole narrative has the appearance of a mere fable; and it may be asked where is Friesland and the other countries which it mentions, to be found? Who has ever heard of a Zichmuni who vanquished Kako, or Hakon, king of Norway, in 1369, or 1380? All this is very plausible; but we think a good deal may be done for clearing away the difficulties.

Marcolini extracted this relation from the original letters of the two Zenos, who were of one of the most considerable families in Venice; a family which could not be supposed to have boldly forged a story of this kind. The truth could easily have been detected, whether these brothers existed or not, and whether they ever made voyages to the north. Besides this, the map, actually constructed by Antonio, and hung up in his house at Venice, existed in the time of Marcolini, as a sure and incontestable proof of the fidelity of the narrative. How then is it possible to harbour any doubts? In this case, there must be an end of all faith in history.

I once held, that the countries described by the Zenos had been swallowed up by an earthquake; but, reflecting that so great a revolution in nature must have left some historical vestiges, or traditions, I examined the matter over again, and found that the countries described, bore a strong resemblance to the Orkneys, Shetland, Faro, and Western Islands, &c. The Zenos having represented Porland as composed of a cluster of small islands, I suspected the other names might likewise refer to collective groups. Thus Estland appeared to resemble in name the Shetland, Zetland, or Hitland Islands; and on comparing the names of Tolas, Broas, Iscant, Trans, Mimant, Dambre, and Bres, with those of Yell, Zeal or Teal, Burray or Bura, of which name there are two places, West Bura, and East Bura, and when taken collectively the Buras, Unst, Tronda, Main-land, Hamer, which is the name of a place in the mainland of Orkney, and Brassa, or Bressa, the resemblance seemed so obvious, that I no longer harboured any doubt. The land of Sorani, which lay over against Scotland, naturally suggested the Suderoe, or southern islands of the Norwegians, now called the Western Islands or Hebrides. Ledovo and Ilofe, are the Lewis and Islay. Sanestol, the cluster of islands named Schants-oer. Bondendon, Pondon, or Pondon-towny in Sky. Frisland, is Faira or Fera, also called Faras-land. Grisland seems Grims-ay, an island to the North of Iceland: though I would prefer Enkhuysan to the eastwards of Iceland, but as that was probably nothing more than an island of ice, we are compelled to assume Grims-ay, Engroneland is obviously Greenland. Estoitland must have been Winland, the Newfoundland of the moderns; and the Latin books may have been carried there by bishop Eric of Greenland, who went to Winland in 1121. Drogio lay much farther south, and the people of Florida, when first discovered, had cities and temples, and possessed gold and silver.

Icaria with its king Icarus, could be no other than Ireland[2] and perhaps the name took its origin from Kerry; and as Icarus was chosen for the name of its first king and lawgiver, his father must of course be Dedalus who, in all probability, was some Scottish prince, having a name of a similar sound. Neome I take to be Strom-oe, one of the Faro isles, Porland probably meant the Far-oer, or Faro islands; as Far-oe, or Far- land, is easily transmuted into Porland.

It is true that we find no such name as Zicumni among the princes of the Orkneys. The race of the ancient earls of Orkney, descendants of Jarl Einar-Torf, becoming extinct, Magnus Smak, king of Norway, nominated, about 1343, Erngisel Sunason Bot, a Swedish nobleman, to be Jarl or Earl of Orkney. In 1357 Malic Conda, or Mallis Sperre, claimed the earldom. Afterwards, in 1369, Henry Sinclair put in his claim, and was nominated earl in 1370, by King Hakon. In 1375, Hakon nominated Alexander Le-Ard to be earl for a year. But Sinclair vanquished Le-Ard, and by a large sum procured the investiture from Hakon in 1379, and we know from history, that he remained earl in 1406, and was likewise possessed of Shetland. The name Sinclair, or Siclair, might easily to an Italian ear seem Zichmni; and as Sinclair vanquished Le-Ard, who represented the king of Norway, it was no great impropriety to say that he had beaten the king of Norway. After these elucidations, there can be no reason left to doubt of the truth of this narrative of the Zenos which besides, as considered with relation to the geography of the north at that period, is of great importance —Forst.

[1] Ramusio. Forst. Voy. and Disc, p. 158.

[2] This is a most unlucky blunders as Icaria and Estoitland are obviously one and the same place in the narrative of Marcclini, and therefore, both must be America, or both Ireland, or both in nubibus.—E.



SECTION I

Narrative of Nicolo Zeno.

Nicolo Zeno, surnamed il Cavaliere, or the knight, had a strong desire to see distant countries, that he might become acquainted with the manners and languages of foreign nations, by which he might acquire credit and reputation, and might render himself the more useful to his country. Being a man of great property, he fitted out a ship with this view, at his own expence, in 1380, and sailed through the Straits of Gibraltar to the northwards, intending to visit England and Flanders. By a storm, which lasted many days, his ship was cast away on the coast of Frislanda[1].

The vessel was entirely lost, but the crew got safe on shore, and part of the cargo was saved. Zeno and his people were soon attacked by the natives, attracted by the hopes of a rich plunder, against whom they were hardly able, in their weary and weather-beaten state, to defend themselves; but, fortunately for them, Zichmni, or Sinclair, the reigning prince or lord of Porlanda[2], who happened to be then in Frislanda, and heard of their shipwreck, came in all haste to their relief, of which they stood in great need. After discoursing with them for some time in Latin, he took them under his protection; and finding Nicolo Zeno very expert, both in naval and military affairs, he gave him, after some time, the post of admiral of his fleet, which Nicolo for some time refused, but at length accepted.

Not long afterwards, Nicola wrote an account of these circumstances to his brother Antonio, inviting him to come to Frislanda; who accordingly soon arrived there, and lived four years along with Nicolo in that country; and remained ten years in the service of Zichmni, or Sinclair, the prince of that country, after the death of his brother Nicolo.

Nicolo Zeno having been shipwrecked in 13SO, on the island of Frislanda, and saved by prince Zichmni from the rude attacks of the natives, put himself and all his people under the protection of this prince, who was lord of certain islands lying to the south of Frislanda, which were called Porlanda, and were the most fertile and most populous of all the islands in those parts. Zichmni, or Sinclair, was besides this duke of Sorany[3], a place which lies on one side of Scotland. Of these northern parts, I, Antonio Zeno, have constructed a map, which hangs up in my house; and which, though it be much decayed by time, may serve to give some information to the curious.

Zichmni the lord of all these countries, was a man of great courages and famous for his skill in navigation. The year before the arrival of Nicolo Zeno, he had defeated the king of Norway in a pitched battle, and was now come with his forces to conquer Frislandia, which is much larger than Iceland. On account of the knowledge of Nicolo Zeno in maritime affairs, the prince took him and all his crew on board his fleet, and gave orders to his admiral to treat him with the highest respect, and to take his advice in every affair of importance.

Zichmni had a fleet consisting of thirteen vessels, two of which only were galleys, the rest being small barks, and only one of the whole was a ship[4]. With all these they sailed to the westward, and without much difficulty made themselves masters of Ledovo and Ilofe[5], and several other smaller islands and turning into a bay called Sudero, in the haven of the town of Sanestol[6] they took several small barks laden with fish[7]; and here they found Zichmni who came by land with his army, conquering all the country as he went. They stayed here but a short time, and then shaped their course to the westwards, till they came to the other cape of the gulf or bay, and here turning again, they found certain islands and broken lands, all of which they brought under subjection to Zichmni, or Sinclair. These seas were all full of shoals and rocks, insomuch that if Nicolo Zeno and the Venetian mariners had not acted as pilots, the whole feet, in the opinion of all who were in it, must have been lost; so small was the skill of their people in comparison with ours, who had been trained up in the art and practice of navigation from their childhood. After the proceedings already mentioned, the admiral, by the advice of Nicolo Zeno, determined to make for the shore, at a town called Bondendon[8], with a view to get intelligence of the success which Zichmni had met with in the prosecution of the war on land. They here learned, to their great satisfaction, that he had fought a great battle, in which he had put the army of the enemy to flight; and in consequence of this intelligence, the inhabitants sent ambassadors from all parts of the island, agreeing to yield the country to his pleasure, and took down their flags and ensigns in every town and castle. It was therefore thought advisable to remain at Bondendan for his arrival, as they had received reports that he would certainly be there in a short time. On his arrival there were great congratulations and rejoicings, as well for the victory obtained by land as for the success of the naval expedition; and the Venetians were much honoured and extolled for their skill, every tongue being loud in their praises, and Nicolo Zeno was much applauded for his prowess. The prince caused Nicolo to be brought into his presence, and bestowed high commendations for the skill he had exerted in saving the fleet, and for the great valour he had displayed in the taking of many towns, where indeed there was no great difficulty or opposition; in reward for which he bestowed upon him the honour of knighthood, and distributed rich and liberal presents among his followers. Departing from Bondendon, the fleet returned in triumph to Frislanda, the chief city of which is situated on the south-east side of the island within a gulf, of which there are many in that island. In this gulf or bay, there are such vast quantities of fish taken, that many ships are yearly laden thence to supply Flanders, Britannia[9], England, Scotland, Norway, and Denmark; and the produce of this fishing brings great riches into the country.

The foregoing circumstances were contained in a letter sent by Nicolo Zeno to his brother Antonio, in which he invited him to come to Frislanda; and accordingly the latter set sail for this purpose, and, having surmounted many dangers, safely joined his brother in that far distant country. Antonio remained fourteen years in Frisland or Orkney; four years of that time along with his brother, and ten years alone after the death of Nicolo. The elder Zeno ingratiated himself so much into the favour of the prince, that he was appointed admiral of a fleet which was sent out upon an expedition against Estland[10], which lies between Frisland and Norway. The invaders committed great ravages in that country, but hearing that the king of Norway was coming against them with a considerable fleet, they departed in haste; and being assailed by a violent tempest, they were driven on certain shoals where a part of their ships were lost, and the remainder were saved upon Grisfand[11], a large but uninhabited island. The fleet of the king of Norway was overtaken by the same storm and mostly perished; of which Zichmni, who was personally engaged in this expedition, was apprized in consequence of one of the enemy's ships having likewise been forced to take refuge in Grisland. Finding himself driven so far to the north, and having repaired his ships, Zichmni now resolved to make an attack upon the island of Iceland, which was under the dominion of the king of Norway; but finding it too well fortified and defended for his small force, and reflecting that his diminished fleet was now in bad repair, he deemed it prudent to retire. In his way homewards, however, he made an attack upon the islands of Estland, of which there are seven in number. These are Tolas, Yeal or Zel; Broas, Brassa sound; Iscant, Unst or Vust; Trans, Trondra; Mimant, Mainland; Danbert[12]; and Bres, or Bressa; all of which he plundered, and built a fort in Bres, where he left Nicolo Zeno in the command, with a sufficient garrison and a few small barks, while he returned himself to Frisland. In the ensuing spring, Nicolo Zeno resolved to go out upon discoveries; and, having fitted out three small vessels, he set sail in July, shaping his course to the northwards, and arrived in Engroveland[13], where he found a monastery of predicant friars, and a church dedicated to St Thomas, hard by a mountain that threw out fire like Etna or Vesuvius.

In this place there is a spring of boiling hot water, by means of which the monks heat their church, monastery, and cells. It is likewise brought info their kitchen, and is so hot that they use no fire for dressing their victuals; and by enclosing their bread in brass pots without any water, it is baked by means of this hot fountain as well as if an oven had been used for the purpose. The monks have also small gardens, covered over in winter, which being watered from the hot spring are effectually defended from the extreme cold and snow, which are so rigorous in this region so near the pole. By these means they produce flowers, and fruits, and different kinds of herbs, just as they grow in temperate climates; and the rude savages of those parts, from seeing these to them supernatural effects, take the friars for gods, and supply them with poultry, flesh[14], and various other things, reverencing the monks as their lords and rulers. When the frost and snow is considerable, the monks warm their apartments as before described, and by admitting the hot water, or opening their windows, they are able in an instant to produce such a temperature as they may require.

In the buildings of their monastery they use no more materials than are presented to them by the before mentioned volcano. Taking the burning stones which are thrown from the crater, they throw them, while hot, into water, by which they are dissolved into excellent lime; which, when used in building, lasts forever. The same stones, when cold, serve to make their walls and vaults, as they cannot be broken or cut except with an iron instrument. The vaults which they build with these stones are so light as to require no props for supporting them[15]. On account of these great conveniences, the monks have constructed so many walls and buildings of different kinds, as is really wonderful to see. The coverings or roofs of their houses are constructed for the most part in the following manner: Having carried the wall to its full height, they make it to incline or bend in gradually till it form a regular vault. They are little incommoded with rain in this country; as the climate is so extremely cold, that the first snow that falls does not thaw for nine months.

The monks live mostly on fish and wild fowl; for, in consequence of the boiling hot water running into a large and wide haven of the sea, that bay is kept from freezing, and there is so great a concourse of sea fowl and fish in that place, that they easily take as many of them as they can possibly have occasion for, with which they maintain a great number of people round about, whom they keep constantly employed either in building or in catching fish and fowls, and in a thousand other necessary occupations relative to the monastery. The houses of these natives are built on the hill near the monastery, of a round form, about twenty-five feet wide at the bottom, and growing gradually narrower as they go up, in a conical form, ending in a small hole at top, to admit light and air; and the floor of the house is so hot, that the inhabitants feel no cold within doors at any season. To this place many barks resort in summer from the neighbouring islands, from the cape above Norway, and from Trondon or Drontheim, which bring to the fathers all kind of commodities and merchandize that they have occasion for; taking fish in exchange, dried either in the sun or by means of cold, and the furs of various animals. The commodities brought here for sale are, wood for fuel, wooden utensils, very ingeniously carved, corn, and cloth for making into garments. By these means the monks are plentifully supplied with every thing they need, in exchange for their furs and fish, which are in great request by all the neighbouring nations. Monks resort to this monastery from Norway and Sweden, and other countries; but principally from Iceland. It often happens that many barks are detained here ail the winter, by the sea becoming frozen over.

The fishermens boats of this country are made in the form of a weavers shuttle, long and narrow, and pointed at each end; constructed of a light frame of fish bones, cased all over with the skins of fishes, sewed together in many doubles, and so tight and strong, that it is wonderful to see the people bind themselves fast within them during storms, and allow the winds and waves to drive them about, without fear of their boats splitting or of themselves being drowned. Even when they are driven against a rock, they remain sound and without hurt or damage. In the bottom of each boat there is a kind of sleeve or nose, tied fast in the middle by a string; and when any water gets into the boat, they let it run into the upper half, of the sleeve, which they then fasten with two pieces of wood, after which they loosen the under band, and squeeze the water out; and they repeat this operation as often as may be necessary with great facility, and without danger.

The water, of the boiling spring, being sulphureous, is conveyed into the monastery, and the cells of the principal friars, by means of pipes made of copper, tin, or stone; and is so hot that it heats the apartments like a stove, without communicating any disagreeable or unwholesome stench. Their sweet water for drinking is conveyed in a subterraneous canal of masonry, into a great copper reservoir in the middle of the court of the convent; and this reservoir being contained within a larger bason supplied from the boiling, spring, is continually kept of a proper temperature, and prevented from freezing. This they use in the preparation of their victuals, for drinking, and for watering their gardens. Thus they derive much convenience and comfort from the adjoining volcano, and these good friars make it their chief study to keep their gardens in order, and to erect commodious and even elegant buildings. For this latter purpose they are in no want of good workmen and ingenious artizans, as they give good wages, so that there is a great resort of workmen and artizans of every denomination; they are likewise very bountiful to those who carry them fruits, and seeds, and other articles; and as great profits are to be made, and provisions are very cheap, there is a great resort of workmen and artists of every denomination, and of traders to this place. Most of these monks speak Latin, particularly the superiors and principals of the monastery.

This is all that is known of Engroveland or Greenland, from the relation of Nicolo Zeno, who gives likewise a particular description of a river that he discovered, as is to be seen in the map which I, Antonio Zeno, have drawn of all these countries. Not being able to bear the cold of these northern and inhospitable regions, Nicolo Zeno fell sick, and soon afterwards returned to Frisland, where he died. He left two sons behind him, John and Thomas; the latter of whom had likewise two sons, Nicolo, the father of the celebrated Cardinal Zeno, and Peter, from whom was descended the rest of the Zenos who are now living. After the death of Nicolo, his fortune, honours, and dignity, devolved upon his brother Antonio; and, though he made great supplications and entreaties for the purpose, he was not permitted to return to his native country; as Zichmni, who was a man of a high spirit and great valour, had resolved to make himself master of the sea, and for this purpose made use of the talents and advice of Antonio, and ordered him to go with a few barks to the westwards, because in the summer several islands had been discovered by some of the fishermen. Of this voyage and the discoveries which were made in consequence of it, Antonio gives an account in a letter to his brother Carlo, which we here give exactly as it was written, having only altered a few antiquated words[16].