[Footnote 27: De Faria seems now to drop the fables of Fernan Mendez Pinto, and to relate real events in the remainder of this section.—E.]

[Footnote 28: More properly Ythia, vulgarly called Siam.—E.]

The proper name of the kingdom we call Siam, is Sornace[29]. It extends along the coast for 700 leagues, and its width inland is 260. Most part of the country consists of fertile plains, watered by many rivers, producing provisions of all sorts in vast abundance. The hills are covered with a variety of trees, among which there are abundance of ebony, brasilwood, and Angelin. It contains many mines of sulphur, saltpetre, tin, iron, silver, gold, sapphires, and rubies; and produces much sweet-smelling wood, benzoin, wax, cinnamon, pepper, ginger, cardamunis, sugar, honey, silk, and cotton. The royal revenue is about thirteen millions. The kingdom contains 13,000 cities and towns, besides innumerable villages. All the towns are walled; but the people for the most part are weak timorous and unwarlike. The coast is upon both seas; that which is on the sea of India, or bay of Bengal, containing the sea ports of Junzalam[30], and Tanasserim; while on the coast of the China sea, are Mompolocata, Cey, Lugor, Chinbu, and Perdio.

[Footnote 29: The oriental term Shan, probably derived from the inhabitants of Pegu; but the Siamese call themselves Tai, or freemen, and their country Meuang tai, or the country of freemen—E.]

[Footnote 30: Otherwise called Junkseylon.—E.]

SECTION XVI.

A short Account of the Portuguese possessions between the Cape of Good Hope and China.[31]

In the middle of the seventeenth century, the Portuguese empire in the east, comprehended under the general name of India, from beyond the Cape of Good Hope in Africa, to Cape Liampo in China, extended for 4000 leagues along the sea-coast, not including the shores of the Rea Sea and the Persian gulf, which would add 1200 leagues more. Within these limits are half of Africa, and all of eastern Asia, with innumerable islands adjoining these two vast divisions of the world. This vast extent may be conveniently divided into seven parts.

[Footnote 31: De Faria, III. 115. This is to be understood as about the year 1640, before the Dutch had begun to conquer the Portuguese possessions. They are now few and unimportant, containing only some remnant of dominion at Mozambique, with the cities of Goa and Diu in India, and Macao in China.—E.]

The first division, between the famous Cape of Good Hope, and the mouth of the Red Sea, contains along the coast many kingdoms of the Kafrs; as the vast dominions of the Monomotapa, who is lord of all the gold mines of Africa, with those of Sofala, Mozambique, Quiloa, Pemba, Melinda, Pate, Brava, Magadoxa, and others. In this division the Portuguese have the forts of Sofala and Mombaza, with the city and fort of Mozambique.

The second division, from the mouth of the Red Sea to that of the Persian gulf, contains the coast of Arabia, in which they have the impregnable fortress of Muskat.

The third division, between Busrah, or Bazorah, at the bottom of the Persian gulf, and India proper, contains the kingdoms of Ormuz, Guadel, and Sinde, with part of Persia, and Cambaya, on which they have the fort of Bandel, and the island of Diu.

The fourth division, from the gulph of Cambaya, to Cape Comorin, contains what is properly called India, including part of Cambaya, with the Decan, Canara, and Malabar, subject to several princes. On this coast the Portuguese have, Damam, Assarim, Danu, St Gens, Agazaim, Maim, Manora, Trapor, Bazaim, Tana, Caranja, the city of Chaul, with the opposite fort of Morro; the most noble city of GOA, the large, strong, and populous metropolis of the Portuguese possessions in the east. This is the see of an archbishop, who is primate of all the east, and is the residence of their viceroys; and there are the courts of inquisition, exchequer, and chancery, with a customhouse, arsenal, and well-stored magazines. The city of Goa, which stands in an island, is girt with a strong wall, and defended by six mighty castles called Dauguim, San Blas, Bassoleco, Santiago de Agazaim, Panguim, and Nuestra Sennora del Cabo. On the other side of the bar is the castle of Bardes, and opposite to Dauguim is the fort of Norva, with a considerable town. On one side of the island of Goa is that of Salsete, in which is the fort of Rachol. Then going along the coast are the forts of Onor, Barcelor, Mongalor, Cananor Cranganor, Cochin, which is a bishopric; and near Cape Comorin, the town and fort of Coulan.

The fifth division, between Cape Comorin and the river Ganges, contains the coasts of Coromandel and Orixa, on which they have the fort of Negapatam, the fort and city of Meliapour, which is a bishopric, formerly named after St Thomas, and the fort of Masulipatan.

The sixth division, between the Ganges and Cape Cincapura, contains the vast kingdoms of Bengal, Pegu, Tanasserim, and others of less note; where the Portuguese have the city of Malacca, the seat of a bishop, and their last possession on the continent.

The seventh division, from Cape Cincapura to Cape Liampo in China, contains the kingdoms of Pam, Lugor, Siam, Cambodia, Tsiompa, Cochin China, and the vast empire of China. In this vast extent the Portuguese have only the island and city of Macao, yet trade all along these coasts.

In the island of Ceylon, the Portuguese possess the city and fort of Columbo, with those of Manaar, Gale, and others. Beyond Malacca, a fort in the island of Timor. The number of our ports in all this great track is above fifty, with twenty cities and towns, and many dependent villages.

Much might be said of Ceylon, but we can only make room for a short account of that famous island[32]. About 500 years before the time of our Saviour, the heathen king of Tenacarii, who ruled over a great part of the east, banished his son and heir Vigia Rajah, for the wickedness and depravity of his conduct. The young man put to sea with 700 dissipated persons like himself, and landed at the port of Preature, between Trincomalee, and Jafnapatam, in the island of Ceylon, which was not then inhabited, but abounded in delightful rivers, springs, woods, and fruit-trees, with many fine birds, and numerous animals. These new colonists were so delighted with the country, that they gave it the name of Lancao, which signifies the terrestrial paradise, and, indeed, it is still considered as the delight of all the east. The first town they built was Montota, opposite to Manaar, whence they traded with Cholca Rajah, the nearest king on the continent, who gave his daughter as wife to the prince, and supplied his companions with women. He likewise sent them labourers and artizans to forward the new plantation; and seeing his power increase, the banished prince assumed the title of emperor of the islands. By strangers these new come people were named Galas, signifying banished men on account of their having actually been banished by the king of Tenacarii. Vigia Rajah died without children, and left the crown to his brother, in whole lineage it continued for 900 years. The fertility of the island, and the fame of its excellent cinnamon, drew thither the Chinese, who intermarried with the Galas, from which mixture arose a new race, called to this day the Chingalas, or Chingalese, who are very powerful in the island, being subtle, false, and cunning, and excellently adapted for courtiers.

[Footnote 32: This is supplied from a former portion of the Portuguese Asia, Vol II. p. 507.]

On the extinction of the ancient royal family, the kingdom fell to Dambadine Pandar Pracura Mabago, who was treacherously taken prisoner by the Chinese, afterwards restored, and then murdered by Alagexere, who usurped the crown. The usurper dying ten years afterwards without issue, two sons of Dambadine were sent for who had fled from the tyrant. Maha Pracura Mabago, the eldest, was raised to the throne, who settled his court at Cota, and gave the dominion of the four Corlas to his brother. Maha Pracura was succeeded by a grandson, the son of a daughter who was married to the Rajah of Cholca. This line likewise failed, and Queta Permal, king of Jafnapatam, was raised to the throne, on which he assumed the name or title of Bocnegaboa, or king by force of arms, having overcome his brother, who was king of the four corlas. His son, Caypura Pandar, succeeded, but was defeated and slain by the king of the four Corlas, who mounted the throne, and took the name of Jauira Pracura Magabo. These two kings were of the royal lineage, and had received their dominions from king Maha Pracura. After Jauira, his son Drama Pracura Magabo succeeded, who reigned when Vasco de Gama discovered the route by sea to India. Afterwards, about the year 1500, the empire of Ceylon was divided by three brothers, into three separate kingdoms. Bocnegababo Pandar had Cota; Reigam Pandar had Reigam; and Madure Pandar had Cheitavaca.

In the district of Dinavaca in the centre of the island, there is a prodigiously high mountain called the Peak of Adam, as some have conceived that our first parents lived there, and that the print of a foot, still to be seen on a rock on its summit, is his. The natives call this Amala Saripadi, or the mountain of the footstep. Some springs running down this mountain form a pool at the bottom, in which pilgrims wash themselves, believing that it purifies them from sin. The rock or stone on the top resembles a tomb-stone, and the print of the foot seems not artificial, but as if it had been made in the same manner as when a person treads upon wet clay, on which account it is esteemed miraculous. Pilgrims of all sorts resort thither from all the surrounding countries, even from Persia and China; and having purified themselves by washing in the pool below, they go to the top of the mountain, near which hangs a bell, which they strike, and consider its sound as a symbol of their having been purified; as if any other bell, on being struck, would not sound. According to the natives, Drama Rajah, the son of an ancient king of the island, having done penance on the mountain along with many disciples, and being about to go away, left the print of his foot on the rock as a memorial. It is therefore respected as the relic of a saint, and their common name for this person is Budam, which signifies the wise man. Some believe this saint to have been St Jesaphat, but it was more likely St Thomas, who has left many memorials in the east, and even in the west, both in Brasil and Paraguay.

The natural woods of Ceylon are like the most curious orchards and gardens of Europe, producing citrons, lemons, and many other kinds of delicious fruit. It abounds in cinnamon, cardamums, sugar-canes, honey, and hemp. It produces iron, of which the best firelocks in the east are made. It abounds in precious stones, as rubies, sapphires, cats-eyes, topazes, chrysolites, amythests, and berils. It has many civet-cats, and produces, the noblest elephants in all the east. Its rivers and shores abound in a variety of excellent fish, and it has many excellent ports fit for the largest ships.

End of the Portuguese Asia.



CHAPTER V.

VOYAGES AND TRAVELS IN EGYPT, SYRIA, ARABIA, PERSIA, AND INDIA. BY LUDOVICO VERTHEMA, IN 1503[33].

INTRODUCTION.

This ancient itinerary into the east, at the commencement of the sixteenth century, together with the subsequent chapter, containing the peregrinations of Cesar Frederick, about 80 years later, form an appropriate supplement to the Portuguese transactions in India, as furnishing a great number of observations respecting the countries, people, manners, customs, and commerce of the east at an early period. We learn from the Bibliotheque Universelle des Voyages. I. 264, that this itinerary was originally published in Italian at Venice, in 1520. The version followed on the present occasion was republished in old English, in 1811, in an appendix to a reprint of HAKLUYT'S EARLY VOYAGES, TRAVELS, AND DISCOVERIES; from which we learn that it was translated from Latine into Englishe, by Richarde Eden, and originally published in 1576. In both these English versions, the author is named Lewes Vertomannus; but we learn from the Biol. Univ. des Voy. that his real name was Ludovico Verthema, which we have accordingly adopted on the present occasion, in preference to the latinized denomination used by Eden. Although, in the present version, we have strictly adhered to the sense of that published by Eden 236 years ago, it has appeared more useful, and more consonant to the plan of our work, to render the antiquated language into modern English: Yet, as on similar occasions, we leave the Preface of the Author exactly in the language and orthography of Eden, the original translator.

[Footnote 33: Hakluyt, iv. App. pp. 547—612. Ed. Lond. 1810-11.]

The itinerary is vaguely dated in the title as of the year 1503, but we learn from the text, that Verthema set out upon the pilgrimage of Mecca from Damascus in the beginning of April 1503, after having resided a considerable time at Damascus to acquire the language, probably Arabic; and he appears to have left India on his return to Europe, by way of the Cape of Good Hope and Lisbon, in the end of 1508. From some circumstances in the text, but which do not agree with the commencement, it would appear that Verthema had been taken prisoner by the Mamelukes, when fifteen years of age, and was admitted into that celebrated military band at Cairo, after making profession of the Mahometan religion. He went afterwards on pilgrimage to Mecca, from Damascus in Syria, then under the dominion of the Mameluke Soldan of Egypt, and contrived to escape or desert from Mecca. By some unexplained means, he appears to have become the servant or slave of a Persian merchant, though he calls himself his companion, and along with whom he made various extensive peregrinations in India. At length he contrived, when at Cananore, to desert again to the Portuguese, through whose means he was enabled to return to Europe.

In this itinerary, as in all the ancient voyages and travels, the names of persons, places, and things, are generally given in an extremely vicious orthography, often almost utterly unintelligible, as taken down orally, according to the vernacular modes of the respective writers, without any intimate knowledge of the native language, or the employment of any fixed general standard. To avoid the multiplication of notes, we have endeavoured to supply this defect, by subjoining those names which are now almost universally adopted by Europeans, founded upon a more intimate acquaintance with the eastern languages. Thus the author, or his translator Eden, constantly uses Cayrus and Alcayr, for the modern capital of Egypt, now known either by the Arabic denomination Al Cahira, or the European designation Cairo, probably formed by the Venetians from the Arabic. The names used in this itinerary have probably been farther disguised and vitiated, by a prevalent fancy or fashion of giving latin terminations to all names of persons and places in latin translations. Thus, even the author of this itinerary has had his modern Roman name, Verthema, latinized into Vertomannus, and probably the Cairo, or Cayro of the Italian original, was corrupted by Eden into Cayrus, by way of giving it a latin sound. Yet, while we have endeavoured to give, often conjecturally, the better, or at least more intelligible and now customary names, it seemed proper to retain those of the original translation, which we believe may be found useful to our readers, as a kind of geographical glossary of middle-age terms.

Of Verthema or Vertomannus, we only know, from the title of the translation of his work by Eden, that he was a gentleman of Rome; and we learn, at the close of his itinerary, that he was knighted by the Portuguese viceroy of India, and that his patent of knighthood was confirmed at Lisbon, by the king of Portugal. The full title of this journal or itinerary, as given by the original translator, is as follows; by which, and the preface of the author, both left unaltered, the language and orthography of England towards the end of the sixteenth century, or in 1576, when Eden published his translation, will be sufficiently illustrated.—Ed.

THE NAUIGATION AND VYAGES OF LEWES VERTOMANNUS, GENTLEMAN OF THE CITIE OF ROME, TO THE REGIONS OF ARABIA, EGYPTE, PERSIA, SYRIA, ETHIOPIA AND EAST INDIA, BOTH WITHIN AND WITHOUT THE RYUER OF GANGES, ETC. IN THE YEERE OF OUR LORDE 1503. CONTEYNING MANY NOTABLE AND STRAUNGE THYNGES, BOTH HYSTORICALL AND NATURALL TRANSLATED OUT OF LATINE INTO ENGLYSHE, BY RICHARDE EDEN. IN THE YEERE OF OUR LORDE 1576.

THE PREFACE OF THE AUTHOR.

There haue been many before me, who, to know the miracles of the worlde, haue with diligent studie read dyuers authours which haue written of such thynges. But other giuing more credit to the lyuely voyce, haue been more desirous to know the same, by relation of such as haue traueyled in those countreys, and seene such thinges whereof they make relation, for that in many bookes, geathered of vncertaine aucthoritie, are myxt false thinges with true. Other there are so greatly desirous to know the trueth of these thinges, that they can in no wyse be satisfied vntyll, by theyr owne experience they haue founde the trueth by vyages and perigrinations into straunge countreys and people, to know theyr maners, fashions, and customes, with dyuers thynges there to be seene: wherein the only readyng of bookes could not satisfie theyr thirst of such knowledge, but rather increased the same, in so much, that they feared not with losse of theyr goods and daunger of lyfe to attempte great vyages to dyuers countreys, with witnesse of theyr eyes to see that they so greatly desired to knowe. The whiche thyng among other chaunced vnto me also, for as often as in the books of Hystories and Cosmographie, I read of such marueylous thynges whereof they make mention [especially of thynges in the east parts of the world], there was nothyng that coulde pacifie my vnquiet mynde, vntyll I had with myne eyes seene the trueth thereof.

I know that some there are indued with hygh knowledge, mountyng vnto the heauens, whiche will contempne these our wrytinges as base and humble, by cause we do not here, after theyr maner, with hygh and subtile inquisition intreate of the motions and dispositions of the starres, and gyue reason of theyr woorkyng on the earth, with theyr motions, retrogradations, directions, mutations, epicicles, reuolutions, inclinations, diuinations, reflexions, and suche other parteyning to the science of Astrologie: whych certeynely we doe not contempne, but greatly prayse. But measuryng vs with our owne foote, we will leaue that heauie burden of heauven to the strong shoulders of Atlas and Hercules: and only creepyng vpon the earth, in our owne person beholde the situations of landes and regions, with the maners and customes of men, and variable fourmes, shapes, natures, and properties of beastes, fruites, and trees, especially suche as are among the Arabians, Persians, Indians, Ethiopians. And whereas in the searchyng of these thynges we have [thanked be God], satisfied our desire, we thinke neuerthelesse that we haue done little, excepte we should communicate to other, such thynges as we haue seene and had experience of, that they lykewyse by the readyng therof may take pleasure, for whose sakes we have written this long and dangerous discourse, of thynges whych we haue seene in dyvers regions and sectes of men, desiryng nothyng more then that the trueth may be knowen to them that desyre the same. But what incommodities and troubles chaunced vnto me in these vyages, as hunger, thirst, colde, heate, warres, captiuitie, terrours, and dyuers other suche daungers, I will declare by the way in theyr due places.

SECTION I.

Of the Navigation from Venice to Alexandria in Egypt, and from thence to Damascus in Syria[34].

Should any one wish to know the cause of my engaging in this voyage, I can give no better reason than the ardent desire of knowledge, which hath moved me and many others to see the world and the wonders of creation which it exhibits. And, as other known parts of the world had been already sufficiently travelled over by others, I was determined to wait and describe such parts as were not sufficiently known. For which reason, with the grace of God, and calling upon his holy name to prosper our enterprise, we departed from Venice, and with prosperous winds we arrived in few days at the city of Alexandria in Egypt. The desire we had to know things more strange and farther off, did not permit us to remain long at that place; wherefore, sailing up the river Nile, we came to the city of new Babylon, commonly called Cayrus or Akayr, Cairo or Al-cahira, called also Memphis in ancient times.

[Footnote 34: To accommodate this curious article to our mode of arrangement, we have made a slight alteration of the nomenclature of its subdivisions; calling those in this version Sections, which in the original translation of Mr Eden are denominated chapters; and have used the farther freedom of sometimes throwing several of these chapters into one section.—E.]

On my first arrival at this place I was more astonished than I can well express, yet on a more intimate observation it seemed much inferior to the report of its fame, as in extent it seemed not larger than Rome, though much more populous. But many have been deceived in regard to its size by the extensive suburbs, which are in reality numerous dispersed villages with fields interspersed, which some persons have thought to belong to the city, though they are from two to three miles distant, and surround it on all sides. It is not needful to expatiate in this place on the manners and religion of this city and its environs, as it is well known that the inhabitants are Mahometans and Mamelukes; these last being Christians who have forsaken the true faith to serve the Turks and Mahometans. Those of that description who used to serve the Soldan of Babylon in Egypt, or Cairo, in former times before the Turkish conquest, used to be called Mamelukes, while such of them as served the Turks were denominated Jenetzari or Janisaries. The Mameluke Mahometans are subject to the Soldan of Syria.

As the riches and magnificence of Cairo, and the Mameluke soldiers by whom it is occupied are well known, we do not deem it necessary to say any thing respecting them in this place. Wherefore departing from Babylon in Egypt, or Cairo, and returning to Alexandria, we again put to sea and went to Berynto, a city on the coast of Syria Phoenicia, inhabited by Mahometans and abounding in all things, where we remained a considerable time. This city is not encompassed with walls, except on the west side where there are walls close to the sea. We found nothing memorable at this place, except an old ruined building where they say St. George delivered the kings daughter from a cruel dragon which he slew, and then restated the lady to her father. Departing from thence we went to Tripoli in Syria, which is two days sail to the east of Berynto. It is inhabited by Mahometans, who are subject to the lieutenant or governor of Syria under the Soldan. The soil of the neighbouring country is very fertile, and as it carries on great trade this city abounds in all things. Departing from thence we came to the city of Comagene of Syria, commonly called Aleppo, and named by our men Antioch[35]. This is a goodly city, which is situated under mount Taurus and is subject to the lieutenant of Syria under the Soldan of Egypt. Here are the scales or ladders as they are called of the Turks and Syrians, being near mount Olympus. It is a famous mart of the Azamians and Persians. The Azamians are a Mahometan people who inhabit Mesopotamia on the confines of Persia.

[Footnote 35: This is a gross error, as Aleppo is above 80 English miles N.E. and island from Antioch. From the sequel it is evident that Antioch is the place meant by Vertomannus in the text, as the scales, mart, or staple of the Syrian trade.—E.]

Departing from Antioch we went by land to Damascus, a journey of ten days; but mid-way we came to a city named Aman in the neighbourhood of which there grows a great quantity of gossampine or cotton, and all manner of pleasant fruits. About six miles from Damascus on the declivity of a mountain is a city called Menin, inhabited by Greek christians who are subject to the governor of Damascus. At that place there are two fine churches, which the inhabitants allege were built by Helena the mother of the emperor Constantine. This place produces all kinds of fruit in great perfection, especially excellent grapes, and the gardens are watered with perpetual fountains.

SECTION II.

Of the City of Damascus.

Departing from Menin we came to Damascus, a city so beautiful as surpasses all belief, situated in a soil of wonderful fertility. I was so much delighted by the marvellous beauty of this city that I sojourned there a considerable time, that by learning the language I might inquire into the manners of the people. The inhabitants are Mahometans and Mamelukes, with a great number of Christians who follow the Greek ritual. It may be proper in this place to give some account of the Hexarchatus or commander of Damascus, who is subject to the lieutenant of Syria, which some call sorya. There is a very strong castle or fortress, which was built by a certain Etruscan or native of Florence in Tuscany, while he was exarch or governor of Damascus, as appears by a flower of the lily graven on marble, being the arms of Florence. This castle is encompassed by a deep ditch and high walls with four goodly high towers, and is entered by means of a drawbridge which can be let down or taken up at pleasure. Within, this castle is provided with all kinds of great artillery and warlike ammunition, and has a constant guard of fifty Mamelukes, who wait upon the captain of the castle and are paid by the viceroy of Syria. The following story respecting the Florentine exarch or governor of Damascus was related to me by the inhabitants. One of the Soldans of Syria happened to have poison administered to him, and when in search of a remedy he was cured by that Florentine who belonged to the company of Mamelukes. Owing to this great service he grew into high favour with the Soldan, who in reward made him exarch or governor of Damascus in which he built the before mentioned citadel. For saving the life of their Soldan this man is still reputed among them as a saint, and after his death the sovereignty of Damascus returned to the Syrians.

The Soldan is said to be much beloved by his princes and lords, to whom he is ever ready to grant principalities and governments, reserving always to himself the yearly payment of many thousands of those pieces of gold called saraphos or serafines, and any one who neglects payment of the stipulated tribute is liable to be immediately put to death. Ten or twelve of the chief noblemen or governors always reside with the Soldan to assist him with their councils and to carry his orders into execution. The Mameluke government is exceedingly oppressive to the merchants and even to the other Mahometan inhabitants of Damascus. When the Soldan thinks fit to extort a sum of money from any of the nobles or merchants, he gives two letters to the governor of the castle, in one of which is contained a list of such as he thinks proper to be invited into the castle, and in the other is set down what sum the Soldan is pleased to demand from his subjects; and with these commands they immediately comply. Sometimes however the nobles are of such power that they refuse to attend at the castle when summoned; and knowing that the tyrant will offer them violence, they often escape into the dominions of the Turks. We have noticed that the watchmen who are stationed in the towers do not give warning to the guard by calling out as with us, but by means of drums each answering the other; and if any of the centinels be asleep and do not answer the beat of the patrole in a moment, he is immediately committed to prison for a whole year.

This city is well built and wonderfully populous, much frequented and extremely rich, and abounds in all kinds of commodities and provisions, such as flesh, corn, and fruits. It has fresh damascene grapes all the year round, with pomegranates, oranges, lemons, and excellent olive trees; likewise the finest roses I ever saw, both red and white. The apples are excellent, but the pears and peaches are unsavoury, owing as is said to too much moisture. A fine clear river runs past the city, which is so well supplied with water that almost every house has a fountain of curious workmanship, many of them splendidly ornamented with embossed or carved work. Outwardly their houses are very plain, but the insides are beautifully adorned with various ornaments of the stone called oplus or serpentine marble. The city contains many temples which they call mosques, the most beautiful of which is built after the manner of St Peters at Rome, and as large, only that the middle has no roof being entirely open, all the rest of the temple being vaulted. This temple has four great double gates of brass, and has many splendid fountains on the inside, in which they preserve the body of the prophet Zacharias, whom they hold in great veneration. There are still to be seen the ruins of many decayed canonical or Christian churches, having much fine carved work. About a mile from the city the place is pointed out where our Saviour spoke to St Paul, saying, "Paul! Paul! why persecutest thou me!" at which place all the Christians who die in the city are buried. The tower also is shewn in which Paul was imprisoned, which joins the wall of the city; but even the Mahometans do not attempt to shut up that part of the tower through which St Paul was conducted by the angel, alleging that, when they close it up over night is found open again next morning. They likewise point out the houses in which they say that Cain slew his brother Abel, which are in a certain valley about a mile from the city, but on the side of a hill skirting that valley.

The Mamelukes or stranger soldiers who inhabit Damascus live in a most licentious manner. They are all men who have forsaken the Christian faith, and who have been purchased as slaves by the governor of Syria. Being brought up both in learning and warlike discipline, they are very active and brave; and all of them whether high or low, receive regular wages from the governor, being six of those pieces of gold called serafines monthly, besides meat and drink for themselves and servants, and provender for their horses; and as they shew themselves valiant and faithful their wages are increased. They never walk singly about the city, which would be deemed dishonourable, but always by two or three together; and if they chance to meet with two or three women in the streets, for whom even they are in use to wait in the neighbourhood of such houses as the women frequent, licence is granted to such as first meet them to carry them to certain taverns where they abuse them. When the Mamelukes attempt to uncover the faces of these women, they strive all they can to prevent being known, and are generally allowed to go away without having their veils lifted. Hence it sometimes happens, when they think to have abused the daughter of some nobleman or person of condition, that they have fallen in with their own wives, as actually happened while I was there. The women of Damascus beautify and adorn themselves with great attention, wearing silk clothes, which they cover with an outer garment of cotton as fine as silk. They wear white buskins, and red or purple shoes, having their heads decorated with rich jewels and ear-rings, with rings on their fingers and splendid bracelets on their arms. They marry as often as they please, as when weary of, or dissatisfied with their husbands, they apply to the chief of their religion, called the cady, and request of him to divorce them, which divorcement is called talacare in their language, after which they are at liberty to contract a new marriage; and the same liberty is allowed to the husbands. Some say that the Mahometans have usually five or six wives, but as far as I could learn they have only two or three. They eat openly in the markets or fairs, and there they cook all their food, living on the flesh, of horses, camels, buffaloes, goats, and other beasts, and use great quantities of fresh cheese. Those who sell milk drive flocks of forty or fifty she-goats through the streets, which they bring to the doors of those who buy, driving them even into their chambers, though three stories high, where the animals are milked, so that every one gets their milk fresh and unadulterated. These goats have their ears a span long, and are very fruitful. They use many mushrooms, as there are often seen at one time 20 or 30 camels loaded with mushrooms coming to market, and yet all are sold in two or three days. These are brought from the mountains of Armenia, and from Asia Minor, now called Turkey, Natolia, or Anatolia. The Mahometans use long loose vestures both of silk and cloth, most having hose or trowsers of cotton, and white shoes or slippers. When any Mahometan happens to meet a Mameluke, even though the worthier person, he must give place and reverence to the Mameluke, who would otherwise beat him with a staff. Though often ill used by the Mahometans, the Christians have many warehouses in Damascus, where they sell various kinds of silks and velvets, and other commodities.



SECT. III.

Of the Journey from Damascus to Mecca, and of the Manners of the Arabians.

On the 8th of April 1503, having hired certain camels to go with the caravan to Mecca, and being then ignorant of the manners and customs of those with whom I was to travel, I entered into familiarity and friendship with a certain Mameluke captain who had forsaken our faith, with whom I agreed for the expences of my journey, and who supplied me with apparel like that worn by the Mamelukes, and gave me a good horse, so that I went in his company along with other Mamelukes. This advantage cost me much money and many gifts. Thus entering on our journey, we came in three days to a place called Mezaris, where we tarried other three days that the merchants might provide all necessaries for the journey, and especially camels. There is a certain prince called Zambei, of great power in Arabia, who had three brothers and four sons. This prince possessed 40,000 horses, 10,000 mares, and 4000 camels, which he kept in a country two days journey in extent. His power is so great, that he is at war with the Soldan of Egypt, the governor of Damascus, and the prince of Jerusalem all at once. His chief time of robbing and plundering is in harvest, when, he often falls unexpectedly on the Arabians, invading their lands and carrying away their wheat and barley, employing himself continually in predatory incursions. When his mares are weary with continual running, he stops to rest them, and gives them camels milk to drink, to refresh and cool them after their fatigue. These mares are of most wonderful swiftness, and when I saw them they seemed rather to fly than to run in riding, these Arabians only cover their horses with cloths or mats, and their own clothing is confined to a single vesture somewhat like a petticoat. Their weapons are long lances or darts made of reeds, ten or twelve cubits long, pointed with iron and fringed with silk. The men are despicable looking people, of small stature, of a colour between black and yellow, which we call olive, having voices like women, and long black hair flowing on their shoulders. They are more numerous than can well be believed, and are continually at war among themselves. They inhabit the mountains, and have certain times appointed for going out on predatory excursions, when they march in troops in great order, carrying with them their wives and children, and all their goods. Their houses or tents rather are carried on camels, having no other houses, but dwelling always in tents like soldiers. These tents are made of wool, and look black and filthy.

On the 11th of April we departed from Mezaris to the number of 40,000 men with 35,000 camels, having only sixty Mamelukes to guide and guard us. We were regularly marshalled for the march into a van and main body, with two wings, in which order the caravans of pilgrims always travel in these regions. From Damascus to Mecca is a journey of forty days and forty nights. Departing from Mezaris we continued our journey that day till the twenty-second hour of the day. Then our captain or Agmirus[36], having given the appointed signal, the whole caravan immediately halted and disburdened the camels, two hours only being allowed for rest and refreshment for the men and beasts. Then upon a new signal the camels were all reloaded, and we resumed our march. Every camel has for one feed five barley loaves, raw and not baked, as large as pomegranates. We continued our second days journey like the first, all day and night, from sun-rise to the twenty-second hour of the day, and this was the constant regular order. Every eighth day they procure water by digging the ground or sand, though sometimes we found wells and cisterns. Likewise after every eight day, they rest two days, that the camels and horses may recover strength. Every camel bears an incredible load, being equal to that Which is borne by two strong-mules.

[Footnote 36: The Emir Haji, or captain of the pilgrimage, which name of office is transposed in the text to Haji-emir, corrupted Agmir, and latinized Agmirus.—E.]

At every resting-place at the waters, they are always obliged to defend themselves against vast numbers of Arabians, but these conflicts are hardly ever attended with bloodshed, insomuch that though we often fought with them, we had only one man slain during the whole journey, these Arabians are so weak and cowardly that our threescore Mamelukes have often driven 60,000 Arabians before them. Of these Mamelukes, I have often seen wonderful instances of their expertness and activity. I once saw a Mameluke place an apple on the head of his servant at the distance of 12 or 14 paces, and strike it off from his head, another while riding at full speed took the saddle from his horse, and carried it some time on his head, and put it again on the horse without checking his career.

At the end of twelve days journey we came to the valley of Sodom and Gomorra, which we found, as is said in the holy scripture, to retain the ruins of the destroyed city as a lasting memorial of God's wrath. I may affirm that there are three cities, each situated on the declivity of three separate hills, and the ruins do not seem above three or four cubits high, among which is seen something like blood, or rather like red wax mixed with earth. It is easy to believe that these people were addicted to horrible vices, as testified by the barren, dry, filthy unwholesome region, utterly destitute of water. These people were once fed with manna sent from heaven, but abusing the gifts of God they were utterly destroyed. Departing about twenty miles from this place, about thirty of our company perished for want of water, and several others were overwhelmed with sand. A little farther on we found water at the foot of a little hill, and there halted. Early next morning there came to us 24,000 Arabians, who demanded money from us in payment of the water we had taken, and as we refused them any money, saying that the water was the free gift of God to all, we came to blows. We gathered ourselves together on the mountain as the safest place, using our camels as a bulwark, all the merchants and their goods being placed in the middle of the camels while we fought manfully on every side. The battle continued for two days, when water failed both with us and our enemies, who encompassed the mountain all round, continually calling out that they would break in among our camels. At length our captain assembled all the merchants, whom he commanded to gather twelve hundred pieces of gold to be given to the Arabians: but on receiving that sum they said it was too little, and demanded ten thousand pieces and more for the water we had taken. Whereupon our captain gave orders that every man in the caravan who could bear arms should prepare for battle. Next morning our commander sent on the caravan with the unarmed pilgrims inclosed by the camels, and made an attack upon the enemy with our small army, which amounted to about three hundred in all. With the loss only of one man and a woman on our side, we completely defeated the Arabians of whom we slew 1500 men. This victory is not to be wondered at, considering that the Arabians are almost entirely unarmed being almost naked, and having only a thin loose vesture, while their horses are very ill provided for battle, having no saddles or other caparisons.

Continuing our march after this victory, we came in eight days to a mountain about ten or twelve miles in circuit, which was inhabited by about 5000 Jews. These were of very small stature, hardly exceeding five or six spans in height, and some much less[37]. They have small shrill voices like women, and are of very dark complexions, some blacker than the rest. Their only food is the flesh of goats. They are all circumcised and follow the Jewish law, and when any Mahometan falls into their hands they flea him alive. We found a hole at the foot of the mountain out of which there flowed an abundant source of water, at which we laded 16,000 camels, giving great offence to the Jews. These people wander about their mountain like so many goats or deer, not daring to descend into the plain for fear of the Arabians. At the bottom of the mountain we found a small grove of seven or eight thorn trees, among which we found a pair of turtle doves, which were to us a great rarity, as during our long journey hitherto we had seen neither beast nor bird.

[Footnote 37: This account of the stature of the Jewish tribe cannot fail to be much exaggerated, otherwise the text must have been corrupted at this place; as we cannot well conceive of a tribe in Arabia not exceeding four feet two inches in average height.—E.]

Proceeding two days journey from the mountain of the Jews, we came to Medinathalhabi[38] or Medina. Four miles from this city we found a well, where the caravan rested and remained for a whole day, that we might wash ourselves and put on clean garments to appear decently in the city. Medina contains about three hundred houses of stone or brick, and is well peopled, being surrounded by bulwarks of earth. The soil is utterly barren, except at about two miles from the city there are about fifty palm trees which bear dates. At that place, beside a garden, there is a water-course which runs into a lower plain, where the pilgrims are accustomed to water their camels. I had here an opportunity to refute the vulgar opinion that the tomb or coffin of the wicked Mahomet is at Mecca, and hangs in the air without support. For I tarried here three days and saw with my own eyes the place where Mahomet was buried, which is here at Medina, and not at Mecca. On presenting ourselves to enter the Meschita or mosque, which name they give to all their churches or temples, we could not be allowed to enter unless along with a companion[39] little or great, who takes us by the hand and leads us to the place where they say that Mahomet is buried. His temple is vaulted, being about 100 paces long by 80 in breadth, and is entered by two gates. It consists of three parallel vaults, which are supported by four hundred pillars of white bricks, and within are suspended about three thousand lamps. In the inner part of this mosque or temple is a kind of tower five paces in circuit, vaulted on every side, and covered with a large cloth of silk, which is borne up by a grate of copper curiously wrought, and at the distance of two paces on every side from the tower, so that this tower or tomb is only seen as through a lattice by the devout pilgrims. This tomb is situated in an inner building toward the left hand from the great mosque, in a chapel to which you enter by a narrow gate. On every side of these gates or doors are seen many books in the manner of a library, twenty on one side, and twenty-five on the other, which contain the vile traditions of Mahomet and his companions. Within this chapel is seen a sepulchre in which they say that Mahomet lies buried with his principal companions, Nabi, Bubacar, Othamar, Aumar, and Fatoma. Mahomet, who was a native Arabian, was their chief captain. Hali or Ali was his son in-law, for he took to wife his daughter Fatima. Bubacar or Abubeker, was as they say exalted to be chief councillor and governor under Mahomet, but was not honoured with the office of apostle or prophet. Othamar and Aumar, Othoman and Omar, were chief captains in the army of Mahomet. Every one of these have particular books containing the acts and traditions which relate to them, whence proceed great dissentions and discords of religion and manners among these vile people, some of whom adhere to one doctrine and some to another, so that they are divided into various sects among themselves, and kill each other like beasts, upon quarrels respecting their various opinions, all equally false, having each their several patrons, doctors, and saints, as they call them. This also is the chief cause of war between the Sophy of Persia and the grand Turk, both of whom are Mahometans, yet they live in continual and mortal hatred of each other for the maintenance of their respective sects, saints, and apostles, every one thinking their own the best.

[Footnote 38: This name ought probably to have been written Medinat-al-habi, and is assuredly the holy city of Medina, in which Mahomet was buried.—E.]

[Footnote 39: This seems to refer to some official residents of Medina, who must accompany the pilgrims in their visits to the holy places, probably for profit.—E.]

The first evening that we came to Medina, our captain, or Emir of the pilgrimage, sent for the chief priest of the temple, and declared that the sole object of his coming thither was to visit the sepulchre and body of the Nabi or prophet, as they usually call Mahomet, and that he understood the price generally paid for being admitted to a sight of these mysteries was four thousand gold serafines. He told him likewise that he had no parents, neither brothers nor sisters, kindred, wife, nor children; that he had not come hither to purchase any merchandise, such as spices, bacca[40], spikenard, or jewels, but merely for the salvation of his soul and from pure zeal for religion, and was therefore exceedingly desirous to see the body of the prophet. To this the priest answered in apparent anger, "Darest thou, with those eyes with which thou hast committed so many abominable sins, presume to look on him by whom God created heaven and earth?" The captain replied that he spoke true, yet prayed him that he might be permitted to see the prophet, when he would instantly have his eyes thrust out. Then answered the Side or chief priest, "Prince! I will freely communicate all things to you. It is undeniable that our holy prophet died at this place; but he was immediately borne away by angels to heaven and there received among them as their equal." Our captain then asked where was now Jesus Christ the son of Mary, and the Side said that he was at the feet of Mahomet: To which the captain replied that he was satisfied, and wished for no more information. After this, coming out of the temple, he said to us, "See I pray you for what stuff I would have paid three thousand serafines of gold!"

[Footnote 40: This word is obviously berries, and signifies coffee.—E.]

That same evening at almost three o'clock of the night[41], ten or twelve elders of the city came into the encampment of our caravan, close by one of the gates of the city, where running about like madmen, they continually cried out aloud, "Mahomet the apostle of God shall rise again: O prophet of God thou shalt rise again. God have mercy upon us!" Alarmed by these cries, our captain and all of us seized our weapons in all haste, suspecting that the Arabians had come to rob our caravan. On demanding the reason of all this outcry, for they cried out as is done by the Christians when any miraculous event occurs, the elders answered, "Saw you not the light which shone from the sepulchre of the prophet?" Then said one of the elders, "Are you slaves?" meaning thereby bought men or Mamelukes; and when our captain answered that we were Mamelukes, the elder replied, "You, my lords, being new to the faith, and not yet fully confirmed in the religion of our holy prophet, cannot see these heavenly things." To which our captain answered, "O! you mad and insensate beasts! I thought to have given you three thousand pieces of gold; but now I shall give you nothing, you dogs and progeny of dogs?" Now, it is to be understood that the pretended miraculous light which was seen to proceed from the sepulchre, was merely occasioned by a flame made by the priests in the open part of the tower formerly mentioned, which they wished to impose on us as a miracle. After this our commander gave orders that none of the caravan should enter into the temple. Having thus seen with my own eyes, I can assuredly declare that there is neither iron nor steel, nor magnet stone by which the tomb of Mahomet is made to hang in the air, as some have falsely imagined, neither is there any mountain nearer to Medina than four miles. To this city of Medina corn and all other kinds of victuals are brought from Arabia Felix, Babylon or Cairo in Egypt, and from Ethiopia by way of the Red Sea, which is about four days journey from the city.

[Footnote 41: Counting from sunset after the manner of the Italians.—E.]

Having remained three days in our encampment on the outside of Medina to rest and refresh ourselves and our animals, and being satisfied, or disgusted rather, by the vile and abominable trumperies, deceits, and hypocritical trifles of the Mahometan delusions, we determined to resume our journey; and procuring a pilot or guide, who might direct our way by means of a chart and mariners box or compass, as is used at sea, we bent our journey towards the west, where we found a fair well or fountain whence flowed an abundant stream of water, and where we and our beasts were satisfied with drink. According to a tradition among the inhabitants, this region was formerly burnt up with drought and sterility, till the evangelist St Mark procured this fountain from God by miracle. We came into the sea of sand before our arrival at the mountain of the Jews, formerly mentioned, and in it we journeyed three days and nights. This is a vast plain covered all over by white sand as fine almost as flour; and if by evil chance any one travels south while the wind blows to the north, they are overwhelmed by drifted sand. Even with the wind favourable, or blowing in the direction of their journey, the pilgrims are apt to scatter and disperse, as they cannot see each other at ten paces distance. For this reason those who travel across the sea of sand are enclosed in wooden cages on the backs of camels, and are guided by experienced pilots by chart and compass, as mariners on the ocean. In this journey many perish by thirst, and many by drinking with too much avidity when they fall in with wells. Owing to this Momia is found in these sands, bring the flesh of such as have been drowned in the sea of sand, which is there dried up by the heat of the sun, and the excessive dryness of the sand preventing putrefaction. This Momia or dried flesh is esteemed medicinal; but there is another and more precious kind of Momia, being the dried and embalmed bodies of kings and princes, which have been preserved in all times from corrupting.

When the wind blows from the north-east, the sand rises, and is driven against a certain mountain, which is a branch from Mount Sinai; and in that place we found certain pillars artificially wrought, which are called Januan. On the left hand side of that mountain, and near the highest summit, there is a cave or den, to which you enter by an iron gate, and into which cave Mahomet is said to have retired for meditation. While passing that mountain, we heard certain horrible cries and loud noises, which put us in great fear. Departing therefore from the fountain of St Mark, we continued our journey for ten days, and twice in that time we had to fight against fifty thousand Arabians. At length, however, we arrived at Mecca, where we found every thing in confusion, in consequence of a civil war between two brothers who contended for the kingdom of Mecca.

SECTION IV.

Observations of the Author during his residence at Mecca.

The famous city of Mecha or Mecca is populous and well built, in a round form, having six thousand houses as well built as those in Rome, some of which have cost three or four thousand pieces of gold. It has no walls, being protected or fortified as it were on all sides by mountains, over one of which, about two furlongs from the city, the road is cut by which we descended into the plain below; but there are three other entries through the mountains. It is under the dominion of a sultan, one of four brethren of the progeny of Mahomet, who is subject to the Soldan of Egypt, but his other three brothers are continually at war with him. On the 18th day of May, descending from the before-mentioned road obliquely into the plain, we came to Mecca by the north side. On the south side of the city there are two mountains very near each other, having a very narrow intervening valley, which is the way leading to Mecca on that side. To the east there in a similar valley between two other mountains, by which is the road to a mountain where they sacrifice to the patriarchs Abraham and Isaac, which hill or mount is ten or twelve miles from Mecca, and is about three stone throws in height, being all of a stone as hard as marble, yet is not marble. On the top of this mount is a temple or mosque, built after their manner, having three entrances. At the foot of the mountain are two great cisterns, which preserve water free from corruption: one of these is reserved for the camels belonging to the caravan of Cairo, and the other for that of Damascus. These cisterns are filled by rain water, which is brought from a great way off. We shall speak afterwards of the sacrifices performed at this mountain, and must now return to Mecca.

On our arrival we found the caravan from Memphis, or Babylon of Egypt, which had arrived eight days before us, coming by a different way, and consisted of 64,000 camels, with a guard of an hundred Mamelukes. This city of Mecca is assuredly cursed of God, for it is situated in a most barren spot, destitute of all manner of fruit or corn, and so burnt up with drought, that you cannot have as much water for twelve pence as will satisfy one person for a whole day. Most part of their provisions are brought from Cairo in Egypt, by the Red Sea, or Mare Erythreum of the ancients, and is landed at the port of Gida, Joddah or Jiddah, which is about forty miles from Mecca. The rest of their provisions are brought from the Happy Arabia, or Arabia Felix, so named from its fruitfulness in comparison with the other two divisions, called Petrea and Deserta, or the Stoney and Desert Arabias. They also get much corn from Ethiopia. At Mecca we found a prodigious multitude of strangers who were peregrines or pilgrims; some from Syria, others from Persia, and others from both the Indies, that is, from India on this side the river Ganges, and also from the farther India beyond that river. During my stay of twenty days at Mecca, I saw a most prodigious number and variety of people, infinitely beyond what I had ever before seen. This vast concourse of strangers of many nations and countries resort thither from various causes, but chiefly for trade, and to obtain pardon of their sins by discharging a vow of pilgrimage.

From India, both on this side and beyond the Ganges, they bring for sale precious stones pearls and spices; and especially from that city of the greater India, which is named Bangella[42] they bring much gossampyne cloth[43] and silk. They receive spices also from Ethiopia[44]; and, in short, this city of Mecca is a most famous and plentiful mart of many rich and valuable commodities. But the main object for which pilgrims resort thither from so many countries and nations, is, to purchase the pardon of their sins. In the middle of the city there is a temple after the manner of the coliseum or amphitheatre of Rome, yet not built of marble or hewn stone, being only of burnt bricks. Like an amphitheatre, it has ninety or an hundred gates, and is vaulted over. It is entered on every side by a descent of twelve steps, and in its porch is the mart for jewels and precious stones, all the walls of the entry being gilt over in a most splendid manner. In the lower part of the temple under the vaults, there is always to be seen a prodigious multitude of men; as there are generally five or six thousand in that place, who deal solely in sweet ointments and perfumes, among which especially is a certain most odoriferous powder, with which dead bodies are embalmed. From this place all manner of delightful perfumes are carried to all the Mahometan countries, for beyond any thing that can be found in the shops of our apothecaries.

[Footnote 42: This must necessarily be the kingdom or province of Bengal.—E.]

[Footnote 43: Fine cottons or muslins are here evidently meant.—E.]

[Footnote 44: This is inexplicable, as Ethiopia possesses no spices, unless we may suppose the author to mean here the sea of Ethiopia or Red Sea, as the track by which spices were brought to Mecca.—E.]

On the 23d day of May yearly, the pardons begin to be distributed in the temple, after the following manner: The temple is entirely open in the middle, and in its centre stands a turret about six paces in circumference, and not exceeding the height of a man, which is hung all round with silken tapestry. This turret or cell is entered by a gate of silver, on each side of which are vessels full of precious balsam, which the inhabitants told us was part of the treasure belonging to the sultan of Mecca. At every vault of the turret is fastened a round circle of iron, like the ring of a door[45]. On the day of Pentecost, all men are permitted to visit this holy place. On the 22d of May, a great multitude of people began early in the morning, before day, to walk seven times round the turret, every corner of which they devoutly kissed and frequently handled. About ten or twelve paces from this principal turret is another, which is built like a Christian chapel, having three or four entries; and in the middle is a well seventy cubits deep, the water of which is impregnated with saltpetre. At this well eight men are stationed to draw water for all the multitude. After the pilgrims have seven times walked round the first turret, they come to this one, and touching the mouth or brim of the well, they say these words: "Be it to the honour of God, and may God pardon my sins." Then those who draw water pour three buckets on the heads of every one that stands around the well, washing or wetting them all over, even should their garments be of silk; after which the deluded fools fondly imagine that their sins are forgiven them. It is pretended that the turret first spoken of was the first house that was builded by Abraham; wherefore, while yet all over wet by the drenching at the well, they go to the mountain already mentioned, where the sacrifice is made to Abraham; and after remaining there for two days, they make their sacrifice to the patriarch at the foot of the mountain.

[Footnote 45: This description is altogether unintelligible.—E.]

When they intend to sacrifice, the pilgrims who are able to afford it, kill some three, some four, or more sheep, even to ten, so that in one sacrifice there are sometimes slain above 3000 sheep; and as they are all slaughtered at sun-rise, the shambles then flow with blood. Shortly afterwards all the carcasses are distributed for God's sake among the poor, of whom I saw there at least to the number of 20,000. These poor people dig many long ditches in the fields round Mecca, where they make fires of camels' dung, at which they roast or seethe the sacrificial flesh which has been distributed to them by the richer pilgrims. In my opinion, these poor people flock to Mecca more to satisfy their hunger, than from motives of devotion. Great quantities of cucumbers are brought here for sale from Arabia Felix, which are bought by those who have money; and as the parings are thrown out from their tents, the half-famished multitude gather these parings from among the mire or sand to satisfy their hunger, and are so greedy of that vile food, that they fight who shall gather most.

On the day after the sacrifice to Abraham, the cadi, who is to these people as the preachers of the word of God among us, ascends to the top of a high mountain, whence he preaches to the people who stand below. He harangued for the space of on hour, principally inculcating that they should bewail their sins with tears and sighs and lamentations, beating their breasts. At one time he exclaimed with a loud voice, "O! Abraham the beloved of God, O! Isaac the chosen of God and his friend, pray to God for the people of the prophet." As these words were spoken, we suddenly heard loud cries and lamentations, and a rumour was spread that an army of 20,000 Arabians was approaching, on which we all fled into the city, even those who were appointed to guard the pilgrims being the first to make their escape. Mid-way between the mountain of Abraham and the city of Mecca, there is a mean wall, about four cubits broad, where the passengers had strewed the whole way with stones, owing to the following traditionary story: When Abraham was commanded to sacrifice his son Isaac, he directed his son to follow him to the place where he was to execute the divine command; and as Isaac was following after his father, a devil met him in the way near this wall, in the semblance of a fair and friendly person, and asked him whither he went. Isaac answered that he was going to his father, who waited for him. To this the arch enemy replied, that he had better not go, as his father meant to sacrifice him. But Isaac despising the warnings of the devil, continued his way, that his father might execute the commandments of God respecting him. On this the devil departed from him, but met him again as he went forward, under the semblance of another friendly person, and advised him as before not to go to his father. On this Isaac threw a stone at the devil, and wounded him in the forehead; in remembrance of which traditionary story it is that the people, on passing this way, are accustomed to throw stones at the wall before going to the city. As we went this way, the air was in a manner darkened with prodigious multitudes of stock doves, all, as they pretend, derived from the dove that spoke in the ear of Mahomet, in likeness of the Holy Ghost. These doves are seen in vast numbers in all parts about Mecca, as in the houses, villages, inns, and granaries of corn and rice, and are so tame that they can hardly be driven away. Indeed it is reckoned a capital crime to kill or even take them, and there are certain funds assigned for feeding them at the temple.

Beyond the temple there are certain parks or inclosures, in which there are two unicorns to be seen, called by the Greeks Monocerotae, which are shewn to the people as miracles of nature, and not without good reason, on account of their scarcity and strange appearance. One of these, though much higher than the other, is not unlike a colt of thirty months old, and has a horn in its forehead, growing straight forwards and the length of three cubits. The other is much younger, resembling a colt of one year old, and its horn is only four hand breadths long. These singular animals are of a weasel chesnut colour, having a head like that of a hart, but the neck is not near so long, with a thin mane, hanging all to one side. The legs are thin and slender, like those of a fawn or hind, and the hoofs are cleft much like those of a goat, the outer parts of the hind feet being very full of hair. These animals seemed wild and fierce yet exceedingly comely. They were sent out of Ethiopia by a king of that country, as a rare and precious gift to the sultan of Mecca[46].

[Footnote 46: The unicorn is an unknown, or rather a fabulous animal, and the most charitable interpretation that can be made of the description in the text is, that Verthema was mistaken, or that one of the horns of some species of antelope had either been removed, or was wanting by a lusus naturae. The only real Monoceros, or one horned animal, known to naturalists, is the rhinoceros monoceros, or one-horned rhinoceros, which bears its horn on the nose, a little way above the muzzle, not on the forehead.—E.]

It may seem proper to mention here certain things which happened to me at Mecca, in which may be seen the sharpness of wit in case of urgent necessity, which according to the proverb, has no law; for I was driven to the extent of my wits how I might contrive to escape privately from Mecca. One day, while in the market purchasing some things by the direction of our captain, a certain Mameluke knew me to be a Christian, and said to me in his own language inte mename, which is to say, "Whence are you?" To this I answered that I was a Mahometan, but he insisted that I spoke falsely, on which I swore by the head of Mahomet that I really was. Then he desired me to go home along with him, which I willingly did; and when there he began to speak to me in the Italian language, affirming that he was quite certain I was not a Mahometan. He told me that he had been some time in Genoa and Venice, and mentioned many circumstances which convinced me that he spoke truth. On this I freely confessed myself A Roman, but declared that I had become a Mahometan at Babylon in Egypt, and had been there enrolled among the Mamelukes. He seemed much pleased as this, and treated me honourably. Being very desirous of proceeding farther in my travels, I asked him if this city of Mecca was as famous as was reported in the world, and where the vast abundance of pearls, precious stones, spices, and other rich merchandise was to be seen, which was generally believed to be in that city, wishing to know the reason why these things were not now brought there as in former times; but to avoid all suspicion, I durst not make any mention of the dominion acquired by the king of Portugal over the Indian ocean and the gulfs of Persia and Mecca. Then did he shew the cause why this mart of Mecca was not so much frequented as it used to be, assigning the whole blame to the King of Portugal. Thereupon I purposely detracted from the fame of that king, lest the Mahometan might suspect me of rejoicing that the Christians resorted to India for trade. Finding me a professed enemy to the Christians, he conceived a great esteem for me, and gave me a great deal of information. Then said I to him in the language of Mahomet Menaba menalhabi, or "I pray you to aid me." He asked me in what circumstance I wished his assistance; upon which I told him that I wished secretly to depart from Mecca, assuring him under the most sacred oaths that I meant to visit those kings who were the greatest enemies to the Christians, and that I possessed the knowledge of certain estimable secrets, which if known to those kings would certainly occasion them to send for me from Mecca. He requested to know what these secrets were, on which I informed him that I was thoroughly versant in the construction of all manner of guns and artillery. He then praised Mahomet for having directed me to these parts, as I might do infinite service to the true believers; and he agreed to allow me to remain secretly in his house along with his wife.

Having thus cemented a friendship with the Mahometan, he requested of me to obtain permission from the captain of our caravan that he might lead fifteen camels from Mecca loaded with spices under his name, by which means he might evade the duties, as thirty gold seraphines are usually paid to the sultan of Mecca for the custom of such a number of camels. I gave him great hopes that his request might be complied with, even if he asked for an hundred camels, as I alleged he was entitled to the privilege as being a Mameluke. Then finding him in excellent good humour, I again urged my desire of being concealed in his house; and having entirely gained his confidence, he gave me many instructions for the prosecution of my intended journey, and counselled me to repair to the court of the king of Decham, or Deccan, a realm in the greater India; of which I shall speak hereafter. Wherefore, on the day before the caravan of Damascus was to depart from Mecca, he concealed me in the most secret part of his house; and next morning early the trumpeter of our caravan of Syria gave warning to all the Mamelukes to prepare themselves and their horses for the immediate prosecution of the journey, on pain of death to all who should neglect the order. Upon hearing this proclamation and penalty I was greatly troubled in mind; yet committing myself by earnest prayer to the merciful protection of God, I entreated the Mamelukes wife not to betray me. On the Tuesday following, our caravan departed from Mecca and the Mameluke went along with it, but I remained concealed in his house. Before his departure, the friendly Mameluke gave orders to his wife that she should procure me the means of going along with the pilgrims who were to depart from Zide or Juddah the port of Mecca for India. This port of Juddah is 40 miles from Mecca. I cannot well express the kindness of the Mamelukes wife to me during the time I lay hid in her house; and what contributed mainly to my good entertainment was that a beautiful young maid who dwelt in the house, being niece to the Mameluke, was in love with me; but at that time I was so environed with troubles and fear of danger, that the passion of love was almost extinct in my bosom, yet I kept myself in her favour by kind words and fair promises.

On the Friday, three days after the departure of the caravan of Syria, I departed about noon from Mecca along with the caravan of India; and about midnight we came to an Arabian village, where we rested all the rest of that night and the next day till noon. From thence continuing our journey we arrived at Juddah on the second night of our journey. The city of Juddah has no walls, but the houses are well built, resembling those in the Italian cities. At this place there is great abundance of all kinds of merchandise, being in a manner the resort of all nations, except that it is held unlawful for Jews or Christians to come there. As soon as I entered Juddah I went to the mosque, where I saw a prodigious number of poor people, not less than 25,000, who were attending upon the different pilots, that they might go back to their countries. Here I suffered much trouble and affliction, being constrained to hide myself among these poor wretches and to feign myself sick, that no one might be too inquisitive about who I was, whence I came, or whether I was going. The city of Juddah is under the dominion of the Soldan of Babylon or Cairo, the Sultan of Mecca being his brother and his subject. The inhabitants are all Mahometans; the soil around the town is very unfruitful, as it wants water; yet this town, which stands on the shore of the Red Sea, enjoys abundance of all necessaries which are brought from Egypt, Arabia Felix, and various other places. The heat is so excessive that the people are in a manner dried up, and there is generally great sickness among the inhabitants. This city contains about 500 houses. After sojourning here for fifteen days, I at length agreed for a certain sum with a pilot or ship-master, who engaged to convey me to Persia. At this time there lay at anchor in the haven of Mecca near an hundred brigantines and foists, with many barks and boats of various kinds, some with oars and some with sails.

Three days after I had agreed for my passage, we hoisted sail and began our voyage down the Red Sea, called by the ancients Mare erythraeum[47]. It is well known to learned men that this sea is not red, as its name implies and as some have imagined, for it has the same colour with other seas. We continued our voyage till the going down of the sun, for this sea cannot be navigated during the night, wherefore navigators only sail in the day and always come to anchor every night. This is owing as they say, to the many dangerous sands, rocks and shelves, which require the ships way to be guided with great care and diligent outlook from the top castle, that these dangerous places may be seen and avoided: But after coming to the island of Chameran or Kamaran, the navigation may be continued with greater safety and freedom.

[Footnote 47: The Mare erythraeum of the ancients was of much more extended dimensions, comprising all the sea of India from Arabia on the west to Guzerat and the Concan on the east, with the coasts of Persia and Scindetic India on the north; of which sea the Red Sea and the Persian gulfs were considered branches or deep bays.—E.]

SECTION V.

Adventures of the Author in various parts of Arabia Felix, or Yemen.

After six days sailing from Juddah we came to a city named Gezan, which is well built and has a commodious port, in which we found about 45 foists and brigantines belonging to different countries. This city is close to the sea, and stands in a fertile district resembling Italy, having plenty of pomegranates, quinces, peaches, Assyrian apples, pepons? melons, oranges, gourds, and various other fruits, also many of the finest roses and other flowers that can be conceived, so that it seemed an earthly paradise. It has also abundance of flesh, with wheat and barley, and a grain like white millet or hirse, which they call dora, of which they make a very excellent bread. The prince of this town and all his subjects are Mahometans, most of whom go nearly naked.

After sailing five days from Gezan, having always the coast on our left hand, we came in sight of some habitations where 14 of us went on shore in hopes of procuring some provisions from the inhabitants; but instead of giving us victuals they threw stones at us from slings, so that we were constrained to fight them in our own defence. There were about 100 of these inhospitable natives, who had no other weapons except slings, and yet fought us for an hour; but 24 of them being slain the rest fled, and we brought away from their houses some poultry and calves, which we found very good. Soon afterwards the natives returned, being reinforced by others to the number of five or six hundred; but we departed with our prey and reimbarked.

Continuing our voyage, we arrived on the same day at an island named Kamaran, which is ten miles in circuit. This island has a town of two hundred houses, inhabited by Mahometans, and has abundance of flesh and fresh water, and the fairest salt I ever saw. The port of Kamaran is eight miles from the Arabian coast, and is subject to the sultan of Amanian or Yaman, a kingdom of Arabia Felix. Having remained here two days, we again made sail for the mouth of the Red Sea, where we arrived in other two days. From Kamaran to the mouth of the Red Sea the navigation is safe both night and day; But from Juddah to Kamsran the Red Sea can only be navigated by day, as already stated, on account of shoals and rocks. On coming to the mouth of the Red Sea, we seemed quite inclosed, as the strait is very narrow, being only three miles across. On the right hand, or Ethiopian coast, the shore of the continent is about ten paces in height, and seems a rude uncultivated soil; and on the left hand, or coast of Arabia, there rises a very high rocky hill. In the middle of the strait is a small uninhabited island called Bebmendo[48], and those who sail from the Red Sea towards Zeyla, leave this island on the left hand. Such, on the contrary, as go for Aden, must keep the north eastern passage, leaving this island on the right.

[Footnote 48: This word is an obvious corruption of Bab-el-Mondub, the Arabic name of the straits, formerly explained as signifying the gate or passage of lamentation. The island in question is named Prin.—E.]

We sailed for Bab-al-Mondub to Aden, in two days and a half, always having the land of Arabia in sight on our left. I do not remember to have seen any city better fortified than Aden. It stands on a tolerably level plain, having walls on two sides: all the rest being inclosed by mountains, on which there are five fortresses. This city contains 6000 houses, and only a stone's throw from the city there is a mountain having a castle on its summit, the shipping being anchored at the foot of the mountain. Aden is an excellent city, and the chief place in all Arabia Felix, of which it is the principal mart, to which merchants resort from India, Ethiopia, Persia, and the Red Sea; but owing to the intolerable heat during the day, the whole business of buying and selling takes place at night, beginning two hours after sunset. As soon as our brigantines came to anchor in the haven, the customers and searchers came off, demanding what we were, whence we came, what commodities we had on board, and how many men were in each vessel? After being satisfied on these heads they took away our mast, sails, and other tackle, that we might not depart without paying the customs.

The day after our arrival at Aden, the Mahometans took me prisoner, and put shackles on my legs in consequence of an idolater calling after me that I was a Christian dog[49]. Upon this the Mahometans laid hold of me, and carried me before the lieutenant of the sultan, who assembled his council, to consult with them if I should be put to death as a Christian spy. The sultan happened to be absent from the city, and as the lieutenant had not hitherto adjudged any one to death, he did not think fit to give sentence against me till my case were reported to the sultan. By this means I escaped the present danger, and remained in prison 55 days, with an iron of eighteen pounds weight fastened to my legs. On the second day of my confinement, many Mahometans went in great rage to the lieutenant to demand that I should be put to death as a Portuguese spy. Only a few days before, these men had difficultly escaped from the hands of the Portuguese by swimming, with the loss of their foists and barks, and therefore greatly desired to be revenged of the Christians, outrageously affirming that I was a Portuguese and a spy. But God assisted me, for the master of the prison made fast its gates, that these outrageous men might not offer me violence. At the end of fifty-five days, the sultan sent for me into his presence; so I was placed on the back of a camel with my shackles, and at the end of eight days journey I was brought to the city of Rhada, where the sultan then resided, and where he had assembled an army of 30,000 men to make war upon the sultan of Sanaa, a fair and populous city about three days journey from Rhada, situated partly on the slope of a hill and partly in a plain. When I was brought before the sultan, he asked me what I was: on which I answered that I was a Roman, and had professed myself a Mahometan and Mameluke at Babylon in Egypt, or Cairo. That from motives of religion, and in discharge of a vow, I had made the pilgrimage to Medinathalhabi, to see the body of the Nabi or holy prophet, which was said to be buried there; and that having heard in all the countries and cities through which I passed, of the greatness, wisdom, and virtue of the sultan of Rhada, I had continued my travels to his dominions from an anxious desire to see his face, and I now gave thanks to God and his prophet that I had attained my wish, trusting that his wisdom and justice would see that I was no Christian spy, but a true Mahometan, and his devoted slave. The sultan then commanded me to say Leila illala Mahumet resullah, which words I could never well pronounce, either that it so pleased God, or because I durst not, from some fear or scruple of conscience. Wherefore, seeing me silent, the sultan committed me again to prison, commanding that I should be carefully watched by sixteen men of the city, every day four in their turns. After this, for the space of three months, I never enjoyed the sight of the heavens, being every day allowed a loaf of millet bread, so very small that seven of them would hardly have satisfied my hunger for one day, yet I would have thought myself happy if I could have had my fill of water.

[Footnote 49: According to the monk Picade, Christians are found in all regions except Arabia and Egypt, where they are most hated.—Eden.]

Three days after I was committed to prison, the sultan marched with his army to besiege the city of Sanaa, having, as I said before, 30,000 footmen, besides 3000 horsemen, born of Christian parents, who were black like the Ethiopians, and had been brought while young from the kingdom of Prester John, called in Latin Presbyter Johannes, or rather Preciosus Johannes. These Christian Ethiopians are also called Abyssinians, and are brought up in the discipline of war like the Mamelukes and Janisaries of the Turks, and are held in high estimation by this sultan for the guard of his own person. They have high pay, and are in number four-score thousand[50]. Their only dress is a sindon or cloak, out of which they put forth one arm. In war they use round targets of buffaloe hide, strengthened with some light bars of iron, having a wooden handle, and short broad-swords. At other times they use vestures of linen of divers colours, also of gossampine or xylon, otherwise named bomasine[51]. In war every man carries a sling, whence he casts stones, after having whirled them frequently round his head. When they come to forty or fifty years of age, they wreath their hair into the form of horns like those of goats. When the army proceeds to the wars, it is followed by 5000 camels, all laden with ropes of bombasine[52].

[Footnote 50: This is a ridiculous exaggeration, or blunder in transcription, and may more readily be limited to four thousand.—E.]

[Footnote 51: These terms unquestionably refer to cotton cloth. Perhaps we ought to read gossamopine of Xylon, meaning cotton cloth from Ceylon.—E.]

[Footnote 52: The use of this enormous quantity of cotton ropes is unintelligible. Perhaps the author only meant to express that the packs or bales on the camels were secured by such ropes.—E.]

Hard by the prison to which I was committed, there was a long court or entry in the manner of a cloister, where sometimes I and other prisoners were permitted to walk, and which was overlooked by a part of the sultan's palace. It happened that one of the sultan's wives remained in the palace, having twelve young maidens to wait upon her, who were all very comely, though inclining to black. By their favour I was much aided, after the following manner: There were two other men confined alone with me in the same prison, and it was agreed among us that one of us should counterfeit madness, by which we might derive some advantage. Accordingly it fell to my lot to assume the appearance of madness, which made greatly for my purpose, as they consider mad men to be holy, and they therefore allowed me to go much more at large than before, until such time as the hermits might determine whether I were holy mad, or raging mad, as shall be shewn hereafter. But the first three days of my assumed madness wearied me so much, that I was never so tired with labour, or grieved with pain; for the boys and vile people used to run after me, sometimes to the number of forty or fifty, calling me a mad man, and throwing stones at me, which usage I sometimes repaid in their own coin. To give the better colour to my madness, I always carried some stones in the lap of my shirt, as I had no other clothing whatever. The queen hearing of my madness, used oftentimes to look from her windows to see me, more instigated by a secret love for my person than the pleasure she derived from my mad pranks, as afterwards appeared. One time, when some of the natives played the knave with me in view of the queen, whose secret favour towards me I began to perceive, I threw off my shirt, and went to a place near the windows, where the queen might see me all naked, which I perceived gave her great pleasure, as she always contrived some device to prevent me going out of her sight, and would sometimes spend almost the whole day in looking at me. In the mean time she often sent me secretly abundance of good meat by her maids; and when she saw the boys or others doing me harm or vexing me, she called to me to kill them, reviling them also as dogs and beasts.

There was a great fat sheep that was fed in the court of the palace, of that kind whereof the tail only will sometimes weigh eleven or twelve pounds. Under colour of my madness, I one day laid hold of this sheep, repeating Leila illala Mahumet resullah, the words which the Sultan desired me to repeat in his presence, by way of proof whether I was a Mahometan or professed Mameluke. As the sheep gave no answer, I asked him whether he were Mahometan, Jew, or Christian. And willing to make him a Mahometan, I repeated the formula as before, which signifies, "There is but one God, and Mahomet is his prophet," being the words the Mahometans rehearse as their profession of faith. As the sheep answered never a word to all I could say, I at length broke his leg with staff. The queen took much delight in these my mad tricks, and commanded the carcass of this sheep to be given me, and I never eat meat with more relish or better appetite. Three days afterwards I killed an ass that used to bring water to the palace, because he would not say these words and be a Mahometan. One day I handled a Jew so very roughly, that I had near killed him. On another occasion I threw many stones at a person who called me a Christian clog, but he threw them back at me with such vengeance, that he hurt me sore, on which I returned to my prison, of which I barricadoed the door with stones, and lay there for two days, in great pain, without meat or drink, so that the queen and others thought me dead, but the door was opened by command of the queen. Those Arabian dogs used to deride me, giving me stones in place of bread, and pieces of white marble, pretending that they were lumps of sugar, and others gave me bunches of grapes all full of sand. That they might not think I counterfeited madness, I used to eat the grapes sand and all.