The Project Gutenberg EBook of A General History and Collection of Voyages and Travels, Vol. 1, by Robert Kerr This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: A General History and Collection of Voyages and Travels, Vol. 1 Author: Robert Kerr Release Date: January 4, 2004 [EBook #10600] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK VOYAGES AND TRAVELS, VOL. 1 *** Produced by Robert Connal and the Online Distributed Proofreading Team from images generously made available by the Canadian Institute for Historical Microreproductions. * * * * * GENERAL PLAN OF KERR'S COLLECTION OF VOYAGES AND TRAVELS--Taken from Volume 18. PART I. Voyages and Travels of Discovery in the middle ages; from the era of Alfred King of England, in the ninth century, to that of Don Henry of Portugal, at the commencement of the fifteenth century. PART II. General Voyages and Travels, chiefly of Discovery; from the era of Don Henry in 1412, to that of George III. in 1760. PART III. General Voyages and Travels of Discovery during the era of George III., which were conducted upon scientific principles, and by which the Geography of the globe has been nearly perfected. PART IV. Historical Deduction of the Progress of Navigation, Discovery, and Commerce, by sea and land, from the earliest times to the present period. TABULAR VIEW OF THE CONTENTS OF THE SEVENTEEN VOLUMES. * * * * * VOLUME I. Discovery of Iceland by the Norwegians. Voyages of Ohthere to the White Sea and the Baltic. Remarks on the situation of Sciringe-heal and Haethum, by J.R. Forster. Voyage of Wulfstein in the Baltic. ---- of Sighelm to India. Travels of John Erigena to Athens. Geography of the known world as described by King Alfred. Travels of Andrew Leucander. Voyage of Swanus to Jerusalem. ---- of three ambassadors from England to Constantinople. Pilgrimage of Alured to Jerusalem. ---- of Ingulphus. Original discovery of Greenland by the Icelanders in the ninth century. Early discovery of America by ditto, in 1001. Travels of two Mahometans into India and China, in the ninth century. ---- of Rabbi Benjamin from Spain to China, in the twelfth century. ---- of an Englishman in Tartary, in 1243. Sketch of the Revolutions in Tartary. Travels of Carpina to the Moguls, &c. in 1246. ---- of Rubruquis into Tartary about 1253. ---- of Haitho, in 1254. ---- of Marco Polo into China, &c. from 1260 to 1295. ---- of Oderic, in 1318. ---- of Sir John Mandeville, in 1322. Itinerary of Pegoletti between Asofand China, in 1355. Voyages, of Nicolo and Antonio Zeno, in 1380. Travels of Schiltberger into Tartary, in 1394. ---- of the Ambassadors of Shah Rokh, in China, in 1419. Voyage and Shipwreck of Quirini, in 1431. Travels of Josaphat Barbaro from Venice to Tanna (now Asof), in 1436. VOLUME II. Various early pilgrimages from England to the Holy Land, between 1097 and 1107. Discovery of Madeira. Discovery and conquest of the Canary Islands. Discoveries along the coast of Africa; and conquests in India, from 1412 to 1505. Discoveries of the world, from their commencement to 1555, by Antonio Galvano. Journey of Contarini into Persia, in 1473-6. Voyages of discovery by the Portuguese along the western coast of Africa, during the life of Don Henry. Original journals of the Voyages of Cada Mosto, and Pedro de Cintra, to the coast of Africa, from 1455. Voyages of discovery by the Portuguese along the coast of Africa, from the death of Don Henry, in 1463, to the discovery of the Cape of Good Hope in 1486. History of the discovery and conquest of India by the Portuguese, between 1497 and 1505, by Herman Lopes de Castanecla. Letters from Lisbon in the beginning of the 16th century, respecting the discovery of the route by sea to India, &c. VOLUME III. History of the discovery of America, and of some of the early conquests in the New World. Discovery of America, by Columbus, written by his son Don Ferdinand Columbus. ---- written by Antonio de Herrera. An account of the Voyages of Americus Vespucius to the New World, written by himself. Discoveries and settlements of the Spaniards in the West Indies, from the death of Columbus, to the expedition of Hernando Cortes against Mexico. History of the discovery and conquest of Mexico, written in 1568, by Captain Bernal Diaz del Castillo, one of the conquerors. VOLUME IV. History of the discovery and conquest of Peru, written by Augustus Zarate. VOLUME V. Continuation of the history of Peru, extracted from the Commentaries of Garcilosso de la Vega. History of the discovery and conquest of Chili, taken from various sources. Discovery of Florida, and ineffectual attempts to conquer that country by the Spaniards,--from the General History of America, by Herrera. VOLUME VI. Early English Voyages of discovery to America. Voyages of Jacques Cartier, from St. Maloes to Newfoundland and Canada, in 1534-5. Continuation of the discoveries and conquests of the Portuguese in the East; with some account of the early Voyages of other European nations to India. Discoveries, &c. &c. from 1505 to 1539. A particular relation of the expedition of Solyman Pacha, from Suez to India, against the Portuguese; written by a Venetian officer in the Turkish service on that occasion. Account of the Voyage of Don Stefano de Gama, from Goa to Suez, in 1540; written by Don Juan de Castro. Continuation of the account of the Portuguese transactions in India, from 1541 to the middle of the 17th century; from De Faria's Asia. VOLUME VII. Voyages and Travels in Egypt, Syria, Arabia, Persia, and India, by Ludovico Verthema, in 1503-8. ---- in India, &c. by Cesar Frederic, in 1563-81. Second Voyage to Barbary, in 1552, by Captain Thomas Windham. Voyages to Guinea and Benin, in 1553, by Captain Windham and Antonio Anes Pinteado. ---- in 1554, by Captain John Lok. ---- in 1555, by William Towerson, merchant, of London. Second Voyage to Guinea, in 1556, by William Towerson, merchant, of London. Third, in 1558. Instructions for an intended Voyage to Guinea, in 1561. Voyage to Guinea, in 1562; written by William Rutter. Supplementary account of the foregoing Voyage. Voyage to Guinea, in 1563, by Robert Baker. ---- in 1564, by Captain David Carlet. ---- and to the Cape de Verd Islands, in 1566, by George Fenner. Account of the embassy of Mr. Edmund Hogan to Morocco, in 1577; by himself. Account of the embassy of Mr. Henry Roberts from Queen Elizabeth to Morocco, in 1585; by himself. Voyage to Benin, beyond Guinea, in 1588, by James Welsh. Supplement to the foregoing. Second Voyage of ditto in 1590. Voyage of Richard Rainolds and Thomas Dassel to the Senegal and Gambia, in 1591. Some miscellaneous early Voyages of the English. Voyage to Goa, in 1579, in the Portuguese fleet, by Thomas Stevens. Journey over-land to India, by Ralph Fitch. Supplement to ditto. VOLUME VIII. Voyage of Mr. John Eldred to Tripoli, and thence by land and river to Bagdat and Basorah, in 1583. Account of the Monsoons in India, by William Barret. First Voyage of the English to India in 1591, by Captain Geo. Raymond and James Lancaster. Supplement to ditto, by John May. Voyage of Captain Benj. Wood towards the East Indies, in 1596. ---- of Captain John Davis to the East Indies, in 1598. ---- of William Adams to Japan, in 1598. ---- of Sir Edward Michelburne to India, in 1604. First Voyage of the English East India Company in 1601, under Captain James Lancaster. Account of Java and of the English at Bantam, from 1603 to 1605. Second Voyage of the Company, in 1604, under Captain Henry Middleton. Third Voyage of the Company, in 1607, under Captain William Keeling. Narrative by William Hawkins during his residence in the dominions of the Great Mogul. Observations of William Finch, who accompanied Hawkins. Voyage of Captain David Middleton, in 1607, to Bantam and the Moluccas. Fourth Voyage of the Company, in 1608, under Captain Alexander Sharpey. Voyage of Captain Richard Rowles. Fifth Voyage of the Company, in 1609, under Captain David Middleton. Sixth Voyage of the Company, in 1610, under Sir Henry Middleton. Journal of the same, by Nicholas Downton. Seventh Voyage of the Company, in 1611, under Captain Anthony Hippou. Notices of the same, by Peter Floris. Eighth Voyage of the Company, in 1611, under Captain John Saris. VOLUME IX. Ninth Voyage of the Company, in 1612, under Captain Edward Marlow. Tenth Voyage of the Company, in 1612, by Mr. Thomas Best. Observations made on the foregoing by different persons. Eleventh Voyage of the Company, in 1612, in the Salomon. Twelfth Voyage of the Company, in 1613, under Captain Christopher Newport. Voyage of Captain Downton to India, in 1614. Supplement to ditto. Journey of Richard Steel and John Crowther, from Agimere to Ispahan, in 1615-16. Voyage of Captain Peyton to India, in 1615. Proceedings of the factory at Cranganore, by Roger Hawes. Journal of Sir Thomas Roe, ambassador from James I. to the Emperor of Hindoostan. Voyage to India, in 1616, by Mr. Edward Terry. Journey of Thomas Coryat from Jerusalem to the Court of the Great Mogul. Wrongs done the English at Banda by the Dutch, in 1617-18. Fifth Voyage of the Joint-Stock by the Company, in 1617, under Captain Pring. Voyage of the Ann-Royal from Surat to Mokha, in 1618. Voyage to Surat and Jasques, in 1620. War of Ormus, and capture of that place by the English and Persians, in 1622. Massacre of the English at Amboyna, in 1623. Observations during a residence in the island of Chusan, in 1701, by Dr. James Cunningham. VOLUME X. Historical account of early circumnavigations; of Magellan, in 1519-22. of Sir Francis Drake, in 1577-80. of Sir Thomas Cnmlish, in 1586-8. of Van Noort, in 1598-1601. of George Spilbergen, in 1614-17. of Schouten and Le Maire, by Cape Horn, in 1615-17. of the Nassau fleet under Jacques Le Hermit, in 1623-6. of Captain John Cooke, accompanied by Captains Cowley and Dampier, in 1683-91. in 1703-6, by William Funnell. in 1708-11, by Captain Woods Rogers and Stephen Courtney. in 1719-22, by Captain John Clipperton. in 1719-22, by Captain George Shelvocke. VOLUME XI. Voyage round the world, in 1721-3, by Commodore Roggewein. ---- in 1740-4, by Lord Anson. VOLUME XII. Commodore Byron's Voyage, in 1764-6. Captain Wallis's Voyage, in 1766-8. Captain Carteret's Voyage, in 1766-9. Captain Cook's first Voyage, in 1768-70. VOLUME XIII. Captain Cook's first Voyage continued and concluded.. Abstract of Bougainville's Voyage, in 1766-9. VOLUME XIV. Captain Cook's second Voyage towards the S. Pole, in 1772-5. VOLUME XV. Captain Cook's second Voyage concluded. Captain Cook's third Voyage, in 1776-80. VOLUME XVI. Captain Cook's third Voyage continued. VOLUME XVII. Captain Cook's third Voyage concluded. Commodore Byron's narrative of his shipwreck, &c.; written by himself. Bulkeley's narrative of the same. * * * * * GENERAL HISTORY AND COLLECTION OF VOYAGES AND TRAVELS, ARRANGED IN SYSTEMATIC ORDER: FORMING A COMPLETE HISTORY OF THE ORIGIN AND PROGRESS OF NAVIGATION, DISCOVERY, AND COMMERCE, BY SEA AND LAND, FROM THE EARLIEST AGES TO THE PRESENT TIME. BY ROBERT KERR, F.R.S. & F.A.S. EDIN. ILLUSTRATED BY MAPS AND CHARTS. VOL. I. TO HIS EXCELLENCY, THE HONOURABLE SIR ALEXANDER COCHRANE, K.B. VICE-ADMIRAL OF THE WHITE, LATE COMMANDER IN CHIEF OF HIS MAJESTY'S NAVAL FORCES ON THE LEEWARD ISLAND STATION, NOW GOVERNOR-GENERAL OF THE ISLAND OF GUADALOUPE, &C. &C. &C. Dear Sir, Unused to the adulatory language of dedications, I am well aware that any such mode of address would offend your delicacy. While, therefore, I gratify my own feelings by inscribing this work with your valued name, I only use the freedom to assure your Excellency, that I have the honour to be, with the warmest sentiments of respectful esteem and sincere regard, Dear Sir, Your affectionate friend, and gratefully devoted servant, ROBERT KERR. Edinburgh, 1st March 1811. PREFACE. In this enlightened age, when every department of science and literature is making rapid progress, and knowledge of every kind excites uncommon interest, and is widely diffused, this attempt to call the attention of the public to a Systematic Arrangement of Voyages and Travels, from the earliest period of authentic history to the present time, ought scarcely to require any apology. Yet, on appearing before the tribunal of public opinion, every author who has not cherished an unreasonable estimate of his own qualifications, must necessarily be impressed with considerable anxiety respecting the probable reception of his work; and may be expected to offer some account of the plan and motives of what he proposes to lay before the public. The present work is the first of the kind that has ever been attempted in Scotland: and though, as already avowed in the Prospectus, the Editor has no wish to detract from the merits of similar publications, it might appear an overstrained instance of false delicacy to decline a statement of the circumstances which, he presumes to hope, will give some prospect of the work being received with attention and indulgence, perhaps with favour. It certainly is the _only_ General History and Collection of Voyages and Travels that has been hitherto attempted in the English language, upon any arrangement that merits the appellation of a _systematic plan_. And hence, should the plan adopted be found only comparatively good, in so far the system of arrangement must be pronounced the best that has been as yet devised. If this be conceded, and the fact is too obvious to require extended proof or minute elucidation, the Editor shall not feel mortified even if his arrangement may be considerably improved hereafter. The only work on the subject that has the smallest pretensions to system, and that is fanciful, involved, irregular, abrupt, and obscure, is PURCHAS HIS PILGRIMS. Even admitting the plan of that work to be in itself excellent; although it may be a _General History_, so far as it extends, it certainly is in no respect a _Complete Collection_ of Voyages and Travels. In a very large proportion of that curious work, it is the _author_ who speaks to the reader, and not the _traveller_. In the present work, wherever that could possibly be accomplished, it has uniformly been the anxious desire of the Editor that the voyagers and travellers should tell their own story: In that department of his labour, his only object has been to assume the character of _interpreter_ between them and the readers, by translating foreign or antiquated language into modern English. Sometimes, indeed, where no record remains of particular voyages and travels, as written by the persons who performed them, the Editor has necessarily had recourse to their historians. But, on every such occasion, the most ancient and most authentic accessible sources have been anxiously sought after and employed. In every extensive work, it is of the utmost consequence that its various parts should be arranged upon a comprehensive and perspicuously systematic plan. This has been accordingly aimed at with the utmost solicitude in the present undertaking; and the order of its arrangement was adopted after much deliberation, and from a very attentive consideration of every general work of the same nature that could be procured. If, therefore, the systematic order on which it is conducted shall appear well adapted to the subject, after an attentive perusal and candid investigation, the Editor confidently hopes that his labours may bear a fair comparison with any similar publication that has yet been brought forward. In the short Prospectus of this work, formerly submitted to the public, a very general enunciation only, of the heads of the intended plan, was attempted; as that was then deemed sufficient to convey a distinct idea of the nature, arrangement, and distribution of the proposed work. Unavoidable circumstances still necessarily preclude the possibility, or the propriety rather, of attempting to give a more full and complete developement of the divisions and subdivisions of the systematic arrangement which is to be pursued, and which circumstances may require some elucidation. An extensive and minutely arranged plan was carefully devised and extended by the Editor, before one word of the work was written or compiled, after an attentive examination of every accessible former collection; That plan has been since anxiously reconsidered, corrected, altered, and extended, in the progress of the work, as additional materials occurred: yet the Editor considers that the final and public adoption of his plan, in a positively fixed and pledged systematic form, any farther than has been already conveyed in the Prospectus, would have the effect to preclude the availment of those new views of the subject which are continually afforded by additional materials, in every progressive step of preparation for the press. The number of books of voyages and travels, as well general as particular, is extremely great; and, even if the whole were at once before the Editor, it would too much distract his attention from the division or department in which he is engaged for the time, to attempt studying and abstracting every subdivision at once. The grand divisions, however, which have been already indicated in the Prospectus, and the general principles of the plan, which are there explained, are intended to be adhered to; as no reasons have been discovered, after the most attentive consideration, for any deviation from that carefully adopted arrangement, the heads of which are here repeated. GENERAL PLAN OF THE WORK. PART I. _Voyages and Travels of Discovery in the middle ages; from the era of Alfred, King of England, in the ninth century to that of Don Henry of Portugal at the commencement of the fourteenth century_. PART II. _General Voyages and Travels chiefly of Discovery; from the era of Don Henry, in_ 1412, _to that of George III. in_ 1760. PART III. _Particular Voyages and Travels arranged in systematic order, Geographical and Chronological. Note.--This part will be divided into five books, comprehending, I. Europe.--II. Asia.--III. Africa.--IV. America.--V. Australia and Polynesia; or the prodigious multitude of islands in the, great: Pacific Ocean. And all these will be further subdivided into particular chapters or sections correspondent to the geographical arrangements of these several portions of the globe_. PART IV. _General Voyages and Travels of Discovery during the era of George III. which were conducted upon scientific principles, and by which the Geography of the globe has been nearly perfected_. . PART V. _Historical Deduction of the Progress of Navigation Discovery and Commerce by sea and land, from the earliest times to the present period_. In the deliberate construction of this systematic plan, it has been a leading object of anxious consideration, to reduce the extensive and interesting materials of which the work is composed under a clear, intelligible, and comprehensive arrangement, so combined in a geographical and chronological series, that each successive division and subdivision, throughout the whole work, may prepare the mind of the reader for that which is to follow, and may assist the memory in the recollection of what has gone before. By these means, an attentive perusal of this work must necessarily be of material usefulness, in fixing distinct and just ideas of geography, history, and chronology in the minds of its readers; besides the important information and rational amusement which it will afford, by the frequent description of manners, customs, laws, governments, and many other circumstances, of all the countries and nations of the world. In determining upon an era for the commencement of this work, the Editor was naturally led, from a consideration of the accidental discovery of Iceland by the Norwegians in the _ninth_ century, as coincident with the reign of the great ALFRED, who ascended the throne of England in 872, to adopt that period as the beginning of the series, both because the commencement of modern maritime discovery took place during the reign of a British sovereign, and because we derive the earliest written accounts of any of these discoveries from the pen of that excellent prince. It is true that the first accidental discovery of Iceland appears to have been made in 861, eleven years before the accession of Alfred to the throne; yet, as the actual colonization of that island did not take place till the year 878, the seventh of his glorious reign, we have been induced to distinguish the actual commencement of maritime discovery by the modern European nations as coinciding with his era. From that time, till the year 1412, when Don Henry, Prince of Portugal, first began to prosecute a consecutive series of maritime discoveries along the western coast of Africa, during which a long inactive period of 551 years had elapsed, the only maritime incident connected with our subject, was the accidental re-discovery of the Canary or Fortunate Islands, by a nameless Frenchman, about the year 1330, though they were not attempted to be taken possession of till 1400. This long interval, between the eras of King Alfred and Don Henry, constitutes the _first_ Part, or grand division of our work, in the course of which, a considerable number of adventurous travellers penetrated into the almost unknown regions of Tartary and the East, and considerable notices of the empire of China, and even of Japan, and of the coast and islands of India and north-eastern Africa, were communicated to the Europeans by the Polos and others. In separating Part IV. from Part II. the General Voyages and Travels of Discovery which have been undertaken during the long and busy reign of our present venerable Sovereign, from those of a similar nature which succeeded the discovery of the new world, and of the route by sea to India, the Editor only pays a just tribute to the enlightened spirit of the age, under the munificent and enlightened patronage of the beloved Monarch of a free and happy people. Those former voyages of Part II. were mostly undertaken from mere interested views of direct or expected commercial benefit; while these of the era of George III. originated in the grand principles of endeavouring to extend the bounds of science and human happiness. Perhaps it may occur to some readers, that PART V. the last in order of the general heads of our plan, ought to have formed PART I. as partaking of the nature of an introduction to the subject, and forming a summary of the whole work. Upon even a very slight consideration, however, it must be obvious, that it is impossible to compose that proposed deduction in any adequate manner, until the whole mass of selected materials is possessed by the Editor, and definitively arranged. It may likewise be known to many, that introductions and prefaces, though usually placed at the beginning of books, are uniformly and necessarily last composed, and usually last printed, except in new editions. A great variety of Collections of Voyages and Travels have been published at different periods, many of which are inaccessible from their scarcity, or from being in foreign languages: And such great numbers of Voyages and Travels to particular regions and countries have been printed, as to be Altogether unattainable by the generality of readers. Every thing, however, which could contribute to the perfection of this work has been collected, or will be carefully procured during its progress; and no pains or expense shall be withheld which, can contribute to render it as complete and comprehensive as possible. In the employment of the vast variety and extent of excellent materials, great care shall be taken to insert every useful and curious information, reduced, where necessary, to modern language; and nothing shall be omitted which is conducive to valuable information and rational amusement. In our approach towards the present times, the multitude of particular Voyages and Travels increases prodigiously; and, in employing these, it becomes peculiarly necessary to make a selection of the best in every period, and especially of those best adapted for conveying just ideas of each geographical division and subdivision of the world; while those of less merit, but which contain useful notices of the regions and countries of which they treat, shall be carefully epitomized in illustration of the different subjects. Without the employment of discriminate selection and occasional abridgement, this work must have extended to an inconvenient and consequently expensive size, or must have been left unfinished and abrupt in some of its parts: _But abridgement shall be very seldom employed and never without acknowledgment_. Indeed, the grand object of the present work is to bring together a more complete and entire collection of Voyages and Travels, than has hitherto appeared in any language. From the nature of the plan, it is utterly impossible to ascertain, with any precision, the exact length to which it may extend; but, so far as can be judged of at present, it is not expected to exceed eighteen or twenty volumes. Throughout the whole work, a series of Maps and Charts will be inserted in their proper places, carefully selected and constructed for the purpose of illustrating the various Voyages and Travels. At the close of the whole, a complete Index will be given to the entire series of volumes, so arranged as to form a regular _Gazetteer_ of the whole world. In every article which has been adopted into this work, the original and accessory sources of all the materials shall be distinctly indicated. Notes of explanation will be given, wherever necessary; and, as many of these are drawn from various sources, the names of the authors from whom they are adopted shall always be acknowledged: Such notes as are marked by the letter E. are by the Editor of the work. Owing to the indispensable nature of this work, it makes no positive claim to the character of an original composition, in the strict acceptation of that term; and he, therefore, who has undertaken the care of its collection and arrangement, assumes no higher title than that of _Editor_. In the discharge of that duty, however, the labour which he has necessarily bestowed, though always pleasing, has often been considerable, and sometimes arduous; and he trusts that the plan of the work, which is altogether original, will be found appropriately adapted to the end in view, and that the execution may appear not inadequate to the high importance of the subject. Without imputation of arrogance, he may be permitted to assert, that he has exerted the most unremitting attention and industry, in the collection, selection, and preparation of the several portions of the whole work, and in the arrangement and distribution of its parts. He has the satisfaction to add, that all his efforts have been seconded with the utmost readiness and liberality by the _Proprietor_ of the work, who has spared no trouble, and withheld no expense, in procuring and supplying the necessary materials. It is with much grateful satisfaction, that the Editor has to acknowledge his high obligations to the Curators and Librarians of the Edinburgh public libraries, belonging to the Faculty of Advocates, the University, and the Writers to his Majesty's Signet, for the communication of many valuable and scarce materials. Nor ought he to withhold his tribute of gratitude, on this occasion, from the liberal spirit of a private individual, the Reverend Henry White of Lichfield, who has most obligingly offered the use of his valuable Collection of Voyages and Travels, and other curious and scarce works connected with the subject, for assisting towards the perfection of this publication. Having thus briefly announced the nature, plan, and object of the present work, of which this _first_ Volume is now before the public, it only remains to say, that the Editor and Proprietor, each in his particular department, are resolved to exert their utmost endeavours, that nothing may be omitted which can contribute to render the work deserving of public approbation and extensive patronage. CONTENTS OF VOL. I. PART I. Voyages and Travels of Discovery, from the Era of Alfred, King of England, in the Ninth Century, to the Era of Don Henry, Prince of Portugal, at the commencement of the Fifteenth Century. CHAP. I. Discoveries in the time of Alfred, King of England, in the Ninth Century of the Christian Era. SECT. I. Discovery of Iceland by the Norwegians, in the Ninth Century II. Voyages of Ohthere to the White Sea and the Baltic, in the Ninth Century III. Remarks on the situation of Sciringes-heal and Haethum, by J. R. Forster IV. Voyage of Wulfstein in the Baltic, as related to King Alfred IV[1]. Voyage of Sighelm to India, in the reign of Alfred, King of V. Travels of John Erigena to Athens, in the Ninth-Century VI. Geography of the known World, in the Ninth Century, as described by King Alfred VII. Travels of Andrew Leucander, in the Eleventh Century VIII. Voyage of Swanus to Jerusalem, in 1052 IX. Voyage of three Ambassadors from England to Constantinople, about 1056 X. Pilgrimage of Alured to Jerusalem, in 1058 XI. Pilgrimage of Ingulphus to Jerusalem, in 1064 II. Original Discovery of Greenland by the Icelanders, in the Ninth Century III. Early Discovery of Winland, or America, by the Icelanders, about the year 1001 IV. Travels of two Mahometans into India and China, in the Ninth Century V. Travels of Rabbi Benjamin from Spain to China, in the Twelfth Century VI. Travels of an Englishman in Tartary, in 1243 VII. Sketch of the Revolutions in Tartary VIII. Travels of John de Piano Carpini, in 1246 IX. Travels of W. de Rubruquis, about 1253 X. Travels of Haitho, Prince of Armenia, in 1254 XI. Travels of Marco Polo into China and the East; from A.D. 1260 to 1295 XII. Travels of Oderic of Portenau, in 1318 XIII. Travels of Sir John Mandeville, in 1322 XIV. Itinerary of Pegoletti, between Asof and China, in 1355 XV. Voyages of Nicolo and Antonio Zeno, in 1380 XVI. Travels of Schildtberger, in 1394 XVII. Travels of the Ambassadors of Shah Rokh, in 1419 XVIII. Voyage and Shipwreck of Quirini, in 1431 XIX. Travels of Josaphat Barbaro, in 1436 [1] By error of the press, Sect, IV. has been numerically repeated. * * * * * [Transcriber's note: The following errata have been applied to the text.] ERRATA. Page 8, line 26, _for_ insulated _read_ inhabited 51, 21, _for_ phenomena _read_ phenomenon 62, 41, _after_ each _insert_ of the 118 33, _after_ thirteenth _insert_ century 165, note 7, _for_ Keander _read_ Theander. A GENERAL HISTORY AND COLLECTION OF VOYAGES AND TRAVELS. PART I. VOYAGES AND TRAVELS OF DISCOVERY, FROM THE ERA OF ALFRED, KING OF ENGLAND, IN THE NINTH CENTURY; TO THE ERA OF DON HENRY, PRINCE OF PORTUGAL, AT THE COMMENCEMENT OF THE FIFTEENTH CENTURY. A GENERAL HISTORY AND COLLECTION OF VOYAGES AND TRAVELS. PART I. _Voyages and Travels of Discovery, from the era of Alfred, King of England, in the ninth century; to the era of Don Henry, Prince of Portugal, at the commencement of the fifteenth century._ CHAP. I. _Discoveries in the time of Alfred King of England, in the ninth century of the Christian era._ INTRODUCTION. In the midst of the profound ignorance and barbarism which overspread the nations of Western Europe, after the dissolution of the Roman empire in the West, a transient ray of knowledge and good government was elicited by the singular genius of the great Alfred, a hero, legislator, and philosopher, among a people nearly barbarous. Not satisfied with having delivered his oppressed and nearly ruined kingdom from the ravages of the almost savage Danes and Nordmen, and the little less injurious state of anarchy and disorganization into which the weakness of the vaunted Anglo-Saxon system of government had plunged England, he for a time restored the wholesome dominion of the laws, and even endeavoured to illuminate his ignorant people by the introduction of useful learning. In the prosecution of these patriotic views, and for his own amusement and instruction, besides other literary performances, he made a translation of the historical work of Orosius into his native Anglo-Saxon dialect; into which he interwove the relations of Ohthere and Wulfstan, of which hereafter, and such other information as he could collect respecting the three grand divisions of the world then known; insomuch, that his account of Europe especially differs very materially from that of Orosius, of which he only professed to make a translation. Although Alfred only mounted the throne of England in 872, it has been deemed proper to commence the series of this work with the discovery of Iceland by the Nordmen or Norwegians, about the year 861, as intimately connected with the era which has been deliberately chosen as the best landmark of our proposed systematic History and Collection of Voyages and Travels. That entirely accidental incident is the earliest geographical discovery made by the modern nations, of which any authentic record now remains, and was almost the only instance of the kind which occurred, from the commencement of the decline of the Roman power, soon after the Christian era, for nearly fourteen centuries. And as the colonization of Iceland did not begin till A.D. 878, the insertion of this circumstance in the present place, can hardly be considered as at all deviating from the most rigid principles of our plan. SECTION I _Discovery of Iceland by the Norwegians in the Ninth Century_[1]. It were foreign to our present object to attempt any delineation of the piratical, and even frequently conquering expeditions of the various nations of Scandinavia, who, under the names of Angles, Saxons, Jutes, Danes, and Normans, so long harassed the fragments of the Roman empire. About the year 861, one Naddod, a Nordman or Norwegian vikingr, or chief of a band of freebooters, who, during a voyage to the Faro islands, was thrown by a storm upon the eastern coast of an unknown country, considerably beyond the ordinary course of navigation, to which he gave the significant name of Snio-land, or Snow-land, from the immense quantities of snow which every where covered its numerous lofty mountains, even in the height of summer, and filled its many valleys during a long and dreary winter. As Naddod gave a rather favourable account of his discovery on his return to Norway, one Gardar Suafarson, of Swedish origin, who was settled in Norway, determined upon making an expedition to Snow-land in 864; and having circumnavigated the whole extent of this new discovery, he named it from himself, Gardars-holm, or Gardars-island. Gardar employed so long a time in this expedition, that, not deeming it safe to navigate the northern ocean during the storms of winter, he remained on the island until the ensuing spring, when he sailed for Norway. He there reported, that though the island was entirely covered with wood, it was, in other respects, a fine country. From the favourable nature of this report, one Flocke, the son of Vigvardar, who had acquired great reputation among the Nordmen or Normans, as an experienced and intrepid vikingr or pirate, resolved to visit the newly-discovered island. Flocke likewise wintered in the northern part of the island, where he met with immense quantities of drift ice, from which circumstance he chose to give it the name of Iceland, which it still bears. He was by no means pleased with the country, influenced, no doubt, by the unfavourable impression he had imbibed by spending a long protracted winter on the dreary northern shore, amid almost ever-during arctic ice, and surrounded by the most unpromising sterility; and though some of his companions represented the land as pleasing and fertile, the desire of visiting Iceland seems, for some time, to have lain dormant among the adventurous Norwegian navigators; probably because neither fame nor riches could be acquired, either by traffic or depredation, in a country which was utterly destitute of inhabitants. At length, in 874, two friends, Ingolf and Lief, repaired to Iceland, and were so much satisfied with its appearance, that they formed a resolution of attempting to make a settlement in the country; induced, doubtless, by a desire to withdraw from the continual wars and revolutions which then harassed the north of Europe, and to escape from the thraldom which the incipient monarchies of Norway, Denmark, and Sweden, were then imposing upon the independent chiefs or vikingr of the Normans. In pursuance of this determination, Ingolf transported some people to Iceland, about the year 878, with several cattle, and all kinds of implements, to enable him to commence a colony. At this period his friend Lief was absent in the English wars; but went soon afterwards into Iceland, to which he carried the booty which he had acquired in England. The first discoverers of Iceland are said to have found some Irish books, bells, and croziers on the coast; whence it has been imagined, that some people from Ireland had resided there previous to its discovery and settlement by the Normans. But it seems a more probable supposition, to account for these articles having been seen, that a party of Norman pirates or vikingr, who had previously landed in Ireland, or perhaps on Icolmkil, and had carried away the plunder of some abbey or monastery, had been driven to Iceland by a storm, and wrecked upon the coast, where these articles might have been washed on shore: Or they may have attributed the storm, by which they were driven so far beyond their knowledge, to the anger of the God of the Christians, for their sacrilegious robbery of a holy institution, and may have left these articles behind, in hopes of propitiating a more favourable termination to their voyage. The first settlers found extensive forests in the valleys of Iceland; and we know, from authentic documents, that corn was formerly cultivated with decent success in that northern region; whereas, in the present day, not a tree is to be found in the whole island, except some stunted birches, and very low bushes or underwood, in the most sheltered situations, and no corn will now ripen, even in the most favourable years. But the roots and stumps of large firs are still to be seen in various parts; and the injurious alteration of its climate is known to have been occasioned by the straits between _old_ Greenland and Iceland having been many years choked up with ice, which the short summers of that high latitude are not sufficiently powerful to dissolve. About the present period, Harold Harfagr, or the fair-haired, one of the petty sovereigns or vikingr of Norway, began to subjugate the other chieftains of the country under his paramount authority, and was so successful as to establish the Norwegian monarchy in 875. Gorm, likewise, about the same time, united the petty states of Jutland and the Danish islands into one kingdom, as Ingiald Illrode had done long before in Sweden. Such independent spirits as found themselves dissatisfied with this new order of affairs, found a sure asylum in Iceland; and the emigrations to this new country became so numerous, that Harold at length deemed it expedient to impose a tax of half a mark of silver, equal to five pounds of our modern money, on every one of his subjects who were desirous of going to settle in that island. [1] Fragm. Vet. Islandic. ap. Langebeck, II. 31.--Forster, Hist. of Voy. and Disc. in the North, p. 50. SECTION II. _Voyages of Ohthere to the White Sea and the Baltic, in the Ninth Century._[1] Some of the Norwegian chieftains, who were dissatisfied with the usurpation of supreme authority by Harold, took refuge in England, where Alfred had recently settled many of the vanquished Danes and Nordmen in the northern part of his dominions, which had been almost entirely depopulated and laid waste, by their long-continued and destructive ravages. Among these was one Ohthere, who had made himself famous by his voyages to unknown parts of the north, and who was invited to court by Alfred, to give an account of the discoveries and observations he had made during his unusual expeditions. This person had been a chief of some note in his own country, and dwelt at a place which he called Halgoland, supposed by some to have been in Numadalen, while others say in Nordland, the most northerly p province of Norway proper. In the succeeding paragraph, he is said to have dwelt opposite to the _West Sea,_ and as Alfred only uses the word sea to denote a confined expanse or narrow channel, while he calls the ocean Garsecg, it seems highly probable, that, by the West Sea, the _west ford_ was intended,--a channel or strait which divides the Luffoden islands from the coast of Nordland, which would clearly place the residence of Ohthere in this northern province. The account which he gave of his voyages to his royal patron, is as follows. Ohthere told his lord King Alfred, that lie lived to the north of all the Nordmen or Norwegians; and that he dwelt in that land to the northward, opposite to the west sea; and that all the land to the north of that sea is waste and uninhabited except in a few places, to which the Finans[2] or Fins repair in winter for hunting and fowling, and for fishing in the summer. Being desirous to ascertain how far this country extended towards the north, and whether there were any inhabitants beyond these wastes, he proceeded by sea due north from his own habitation, leaving the desert land all the way on the starboard or right-hand, and the wide sea on the larboard or left-hand of his course. After three days sail, he was as far north as the whale-hunters ever go[3]; and then proceeded in his course due north for other three days, when he found the land, instead of stretching due north, as hitherto[4], to trend from thence towards the east. Whether the sea there lies within the land, he knew not[5], as he only waited for a west wind, and then sailed near that land eastwards, as far as he could, in four days; as he found the direction of the coast then to change to due south, he waited for a north wind, and then sailed due south as far as be could in five days. In this land he found a large river, at the mouth of which he lay to, as he could not proceed much farther, on account of the inhabitants being hostile. All the land on one side of this river was inhabited, and tolerably well cultivated, but he had not met with any inhabitants till now, since he left his own country; the whole land on his right being a desert, and without inhabitants, except the fishers, fowlers, and hunters, before-mentioned, who were all Fins; and the open sea lay on his left hand during his whole voyage. The Beormas [6], indeed, had well peopled their country, for which reason he did not venture to enter upon it; and the land of the Terfenna [7], which he had passed hitherto, was all a desert, with the exception of the hunters and fishers already mentioned. The Beormas told him many particulars about their land, and of the neighbouring countries; but he could not rely on their accounts, as he had no opportunity of seeing with his own eyes, but it seemed to him that the Beormas and Fins spoke the same language [8]. Ohthere stated, that his motive for this expedition, besides some little curiosity to explore these countries, which were unknown to his countrymen, was principally in pursuit of horse-whales [9], which are valuable, because their tusks are excellent ivory, some of which he brought to the king, and because their hides serve for making into ropes for ships. This species of the whale is much smaller than the other kind, being seldom more than seven ells in length; while the other species is often forty-eight ells long, and sometimes even fifty. In this country was the best whale-fishing that Ohthere had ever seen, the whales being so numerous, that he was one of six who killed threescore in three days[10]. Ohthere was a very rich man in those things which are considered as valuable in his country, and possessed, at the time when he came to the king, six hundred tame deer, none of which he had bought; besides which, he had six decoy deer, which are much in request among the Fins, as by means of them, they are enabled to catch wild deer. Yet, though one of the richest men in these parts, he had only twenty head of cattle, twenty sheep, and twenty swine; and what little land he had in tillage was ploughed by horses. The principal wealth of the Norman chiefs in that country consisted in tribute exacted from the Fins; being paid in skins of wild beasts, feathers, whalebone, cables and ropes for ships, made from the hides of whales or seals. Every one pays in proportion to his substance: the wealthiest paying the skins of fifteen martins, five rein-deer skins, and one bear-skin, a coat or cloak made of bear-skin or otters skins, and two cables or ship ropes of sixty ells long each, one of which is made of whale hide, and the other from the skins of seals. According to the description given to the king by Ohthere, Northmanna-land, or Norway, is very long and narrow, all the land which is fit for pasture or tillage being on the seacoast, which is very rocky in some places. To the east of this, and parallel to the cultivated land, there are wild and huge mountains and moors, which are inhabited by the Fins. The cultivated land is broadest in the south[11], where it is sixty miles broad, and in some places more; about the middle of the country, it is perhaps thirty miles broad, or somewhat more; and where it is narrowest in the north, it is hardly more than three miles from the sea to the moors. In some places, the moors are so extensive that a man can hardly travel across them in a fortnight, and in other places perhaps in six days. Opposite to the south part of this country is Sueoland[12], or Sweden, on the other side of the moors, and opposite to its northern part is Cwenland. The Cwens sometimes pass the moors and mountains to invade and plunder the country of the Normans; who likewise sometimes retaliate, by crossing over to spoil their land. In these moors, there are some very large _meres_ or lakes of fresh water, and the Cwenas[13] sometimes carry their small light ships over land into these lakes, and employ them to facilitate their depredations on the Nordmen. Ohthere says, that the shire or district which he inhabited is called Halgoland, and that there were no inhabitants beyond him to the north. There is likewise a port in the southern land, which is called Sciringes-heal[14], which no one could reach in a month's sailing, even with a fair wind, at least if he lay to at night. During this voyage, the navigator must sail near the land, or make a coasting voyage along the coast of Norway towards the south, having _Iraland_[15], and the islands which are between that country and Norway, on his right hand; for this country continues all the way on the left hand of the navigator, from Halgoland to Sciringes-heal. As he proceeds again to the northward, a great sea to the south of Sciringes-heal runs up into this land, and that sea is so wide, that a person cannot see across it. Gotland[16] is opposite on the other side, or right-hand; and afterwards the sea of Sillende[17] lies many miles up in that country. Ohthere farther says, that he sailed in five days from Sciringes-heal to that port which is called Haethum [18], which lies between Winedum, Seaxun, and Anglen, and makes part of Dene. When he sailed to this place from Sciringes-heal, Dene, or Denmark, was on his left, and on his right was a wide sea for three days; as were also on his right, two days before he came to Haethum, Gotland, Sillende, and many other islands, which were inhabited by the Angles before they came to Britain; and during these two days, the islands belonging to Denmark were on his left hand. [1] Anglo-Saxon Version of Orosius, by Alfred the Great, translated by Daines Barrington, p. 9.--Langebeck, Script. Dan. II. 106-118.-- Forster, Voy. and Disc. in the North, p. 53. [2] Ohthere here calls the inhabitants of the desert Fins, and it would appear that the Laplanders are actually Fins, or Finlanders; the name of Laps or Laplanders being of modern origin, and the Danes and Norwegians still call this country Finmark.--Forst [3] In former translations of Alfred, this passage is rendered as follows: "He was within three days sail of being as far north as the whale-hunters ever go." This expression is vague and ambiguous, and rather means that the residence from whence he set out was within three days sail, &c.; whereas the next member of the same sentence distinctly indicates a preceding three days sail, as in the adopted translation.--E. [4] This is not quite accurate, as the coast of Norway, in the course of Ohthere, stretches N.N.E. He was now arrived at the North Cape, whence the coast towards the White Sea trends E. and by N.--E. [5] This doubt, of whether the sea lies within the land or not, probably refers to the numerous inlets or fiords along the whole coast of Norway and Finmark, and may mean, that he did not examine whether the land might not be parcelled out into innumerable islands.--E. [6] The Beormas are the Biarmians or Permians of the northern writers; and Perm or Permia is still mentioned among the numerous titles of the emperors of Russia.--Forat. [7] The Terfennas are mentioned as different from the Scrite-fennas. These were distinguished by Guido, the geographer of Ravenna, in the seventh century, into Rerefinni and Scritifinni. The latter lived entirely by hunting, and wore snow-shoes in winter, called Schrit. The former subsisted on their herds of rein-deer, and perhaps ought to have been therefore called Rene-finni. The name in the text ought perhaps to have been Rhane-fenna, as he tells us they had rein-deer, and employed decoy deer to catch the wild. Perhaps Fer-fenna, from their travelling in sledges; from farra, to travel in a carriage.--Forst. [8] It is highly probable, from this remark, in which Ohthere could not be mistaken, as it will appear in the sequel that he must have been perfectly well acquainted with the Fins, that the Biarmians were a branch of the great Finnish stock. The principal difference seems to have been, that the Fins continued to be wandering hunters and herdsmen, while the Beormas or Biarmians had advanced to the state of fixed cultivators of the soil. They had likewise an idol called Jomala, which is still the name of one of the deities of the Finlanders.--Forst. [9] The morse is here named horse-whale by king Alfred, with infinitely greater propriety than the appellation of sea-horse, which long prevailed in our language. The tusks of this animal are still considered as excellent ivory, and are peculiarly valuable for the construction of false teeth; and leather made from the hide is still used in Russia for coach-harness, but stretches more when wet than any other leather.--Forst. [10] It would appear, from the vast number killed, that this successful fishing must refer to the morse or horse-whale, not to the ordinary large whale.--E. [11] In the original, the broad and comparatively fertile part of Norway is said to be in the _east_: the correction adopted in the text is obvious and necessary.--E. [12] In former translations, this passage is: "opposite to this land, _to_ the south, is Sueoland." The alteration in the text removes the ambiguity--E. [13] Cwenland and the Cwenas appear to refer to Lapmark, and its inhabitants, the Finlanders.--Forst. [14] See Sect. iii. p. 12, in which this place is supposed by Mr J. R. Forster to have been where Stockholm now is. [15] Iraland obviously here means Scotland, with the Faro, Shetland, and Orkney islands.--E. [16] This is plainly the isle of Gothland.--E. [17] Apparently the Baltic proper is here called the sea of Sillende, and may have been named from the isle of Zeeland. Yet in this passage it seems to refer to the gulf of Bothnia, as running far up into the country.--E. [18] See Sect. iii. p. 14, in which Forster endeavours to fix this place at Aarhuus in Jutland. SECTION III. _Remarks by J. M. Forster, respecting the situation of Sciringes-heal and Haethum_[1]. The name of this place, Sciringes-heal, has given a great deal of trouble to former commentators on Alfred; viz. Sir John Spelman, Bussaeus, Somner, John Philip Murray, and Langebeck, who have all chosen spots totally different, in which to place Sciringes-heal. Spelman, and others, look for this place near Dantzic, where, in their opinion, the Scyres formerly resided. But, first, the spot where the Scyres lived, is by no means satisfactorily determined; and, next, it is evident that Ohthere went continually along the coast from Halgoland to Sciringes-heal, and that this coast was on his left-hand during the whole course of his navigation. The late Mr Murray placed Sciringes-heal at Skanor, in the southern extremity of Sweden; but I cannot think that this place could be five days sail from Haethum in Jutland, as it is expressly declared to have been by Ohthere. Langebeck is for carrying Sciringes-heal to Konga-hella, on the Guatelf, near Marstrand; and insists, that the name, in Alfred's account of the voyage, ought to have been written Cyninges-heal instead of Sciringes-heal. If the word had only once occurred, I might have allowed Langebeck to be right; but we meet with it five times in the space of a few lines, and always without the slightest variation in orthography. 2dly, The voyage from Halgoland to Konga-hella is not of sufficient extent to have employed a month in the passage. 3dly, Konga-hella is too near Jutland to have required five days for the voyage between it and Haethum. Having demonstrated the insufficiency of these conjectures, we shall now endeavour to point out where Sciringes-heal was really situated. Paul Warenfried, in his Historia Longobardorum, Lib. i, cap. 7. and 10. makes mention of a district, named Scorunga, in which the Winili, or Lombards resided, for some time before they removed to Mairinga and from thence, farther on to Gotland, Anthabet, Bethaib, and Purgendaid. This Scorunga was not far from Gotland, and consequently in Sweden; and seems to have been the district in which Sciringes-heal was situated. Add to this, that Ohthere, after having described Sueoland, or Sweden, as being to the southwards of his habitation, immediately says, "there is a port in this southern land which is called Sciringes-heal." By this, he seems plainly to indicate, that this place certainly was in Sweden; and all this will appear, still more evidently, if we carefully follow the course of the voyage which he describes. First of all, he has Scotland, called Iraland, evidently by mistake, and the Orkney and Shetland islands, which lie between Scotland and Halgoland, on his right hand; and the continent is continually on his left hand, all the way, until he arrive at Sciringes- heal. But farther, a large bay stretches to the northward, deep into the country, along the coast of which he had been continually sailing; and this bay commences quite to the southward of Sciringes-heal, and is so broad that a man cannot see across, and Gotland is directly opposite to this bay[2]. But the sea, which extended from Zeeland to this spot, goes many hundred miles up into the country to the eastwards. From Sciringes-heal, Ohthere could sail in five days to Haethum, which lies between the Wends Saxons and Angles. Now, by this voyage, we are enabled to determine, with still greater exactness, the situation of this place which we are searching for. In order to get to Haethum, he left Gotland on the right[3], and soon afterwards Zeeland likewise, together with the other islands which had been the habitation of the Angles before they went to England, while those which belonged to Denmark were on his left for two days. Sciringes-heal, therefore, is consequently in Sweden, at the entrance of the Gulf of Bothnia, which runs up into the land northwards, just on that spot where the Baltic, after having passed Zeeland, spreads into a wide gulf, extending several hundred miles into the land. Just in this place I find the Svia-Sciaeren, or Swedish Scares, a cluster of little islands, surrounded by rocks. Heal, in the northern languages, signifies a port, as in such places a ship might be kept in safety. Sciringes-heal, therefore, was "the harbour of the Scares," and was probably at the entrance of the gulf of Bothnia, and consequently where Stockholm now is; and the tract of land where these Scares lay, towards the sea, was the Scarunga of Paul Warenfried. The port of Hasthum has occasioned much difficulty to the commentators, as well as that of Sciringes-heal; but all have agreed that it must be Sleswic, as this latter is called Haitha by Ethelwerd the Anglo-Saxon. A Norwegian poet gives it the name of Heythabae, others call it Heydaboe, and Adam of Bremen Heidaba; and this, in their opinion, is precisely the same with Haethum. It appears to me, however, that the difference between the words Haethaby and Hasthum, are by no means so inconsiderable. And I think the situation of Sleswic does not at all accord with the descriptions which are given of Haethum by Ohthere and Wulfstan. Indeed, if Sleswic be Haethum, I must confess, that I cannot in the least comprehend the course of the voyages of these ancient navigators. Ohthere tells us, that in sailing from Sciringes-heal to Haethum, he had Denmark to the left, and the open sea, for the space of three days, to the right; but that, for two days before he reached Haethum, he had Gotland and Zeeland to the right, and the islands which belong to Denmark to the left. If he had gone to Sleswic, he must have found all the Danish islands on his right hand, and not one besides Femeren on his left. This being considered, I ask how it is possible, consistent with his own description of the voyage, that the situation of Sleswic can be made to correspond with Haethum? As, in the district of Aarhuus in Jutland, there is an extensive track of land called Alheide, which is in fact a heath, I shall take the liberty to suppose, that the town, in the ninth century, lay higher up towards Al-heide, or All-heath; for the town of Aar-huus is new, and its name signifies in English Oar-house. The old town, therefore, may have been called Al-haethum, or Haethum; so, that if Ohthere set out from Stockholm for this place, Gotland was on his right hand[4], and so was Zealand. And as he sailed between Zealand and Funen, or Fyen, all the Danish islands were on his left hand, and he had the wide sea, that is, the Schager-rack, and Cattegat to the right. Farther, when Wulfsten went from Haethum, or Aarhuus to Truso, he had Weonothland, that is Funen, Fionia, or Fyen to his right; and to the left were, Langeland, Laeland, Falster, and Sconeg; together with Bornholm, Bleking, Moehre, Oeland, and Gotland. But Wendenland remained on his right, all the way to the mouth of the Vistula. [1] Forst. Voy. and Disc. 67. [2] It appears to me, that the description given by Ohthere, implies, that Gotland was directly opposite to Sciringes-heal, or to the east. --E. [3] Not surely on going southwards, but after he had again turned to the northwards, after doubling the southern point of Sweden.--E. [4] This is certainly true during the latter part of his voyage, after turning round the south end of Sweden, and standing again to the northward, between Zealand and Fyen; but in coasting down the shore of Sweden to the south, he must have left Gotland to the left,--E. SECTION IV. _Voyage of Wulfstan in the Baltic as related to Alfred_[1]. Wulfstan said that he sailed from Haethum to Truso[2] in seven days and nights, the ship being under sail all the time. Weonothland[3] was on his right; but Langaland, Laeland, Falster, and Sconeg, were on the left, all of which belong to Dene-mearkan[4]. Burgendaland[5] also, which has a king of its own, was on the left. After leaving Burgendaland, the islands of Becinga-eg, Meore, Eowland, and Gotland, were on the left, all of which belong to Sueon[6], and Weonodland[7] was all the way on the right to the mouth of the Wisle[8]. This is a very large river, and near it Witland[9], and Weonodland are situated; the former of which belongs to Estum, and the Wisle does not run through Weonodland, but through Estmere[10], which lake is fifteen miles broad. Then runs the Ilfing[11] from the eastwards into Est-mere, on the banks of which is Truso. The Ilfing flows from Est-land into the Est-mere from the east, and the Wisle through Weonodland from the south. The Ilfing, having joined the Wisle, takes its name, and runs to the west of Estmere, and northward into the sea, where it is called Wisle-mouth[12]. Est-land is a large track of country, having many towns, in each of which there is a king. It produces a great quantity of honey, and has abundance of fish. The kings, and other rich men, drink mares milk, while the poor people and slaves use only mead[13]. They have many contests among themselves; and the people of Estum brew no ale, as they have mead in profusion[14]. There is also a particular custom observed by this nation; that, when any one dies, the body remains unburnt, with the relations and friends, for a month or two; and the bodies of kings and nobles remain longer, according to their respective wealth, sometimes for half a year, during all which time it is kept in the house, and drinking and sports continue until the body is consumed[15]. When the body is carried to the funeral pile, the substance of the deceased, which yet remains, after the sports and drinking bouts, is divided into five or six heaps, or more, according to its value. These heaps are placed at the distance of a mile from each other; the largest heap at the greatest distance from the town, and the lesser heaps gradually diminishing, so that the smallest heap is nearest to the town where the dead body lies. Then all are summoned who have fleet horses, within the distance of five or six miles around, and they all strive for the substance of the dead person. He who has the swiftest horse, gains the most distant and largest heap, and the others, in just proportion, till the whole is won; then every one takes away his share, as his own property: and owing to this custom, swift horses are in great request, and extremely dear. When the wealth of the deceased has been thus exhausted, the body is taken from the house and burnt, together with the dead man's weapons and clothes; and generally, they expend the whole wealth of the deceased, by keeping the body so long in the house before it is burnt, and by these heaps which are carried off by strangers. It is the custom with the Estum to burn the bodies of all the inhabitants; and if any one can find a single bone unconsumed, it is a cause of great offence. These people, also, have the means of producing a very severe cold; by which, the dead body continues so long above ground without putrefying; and by means of which, if any one sets a vessel of ale or water in the place, they contrive that the liquor shall be frozen either in winter or summer[16]. [1] Alfred's Orosius, by Barrington, p. 16. Langebeck, Scrip. Dan. II. 118- 123. Wulfstan appears to have been a Dane, who had probably become acquainted with Ohthere, during his maritime expeditions, and had gone with him to reside in England.--Forst. [2] There is a lake still called Truso or Drausen, between Elbing and Prussian Holland, from which, probably, the town here mentioned, which stood on the Frisch-haf, took its name.--Forst. [3] It is necessary to distinguish accurately between Weonothland, which is probably Fuehnen, Funen, or Fionio, now called Fyen; and Weonodland or Winodland, afterwards Wendenland.--Forst. [4] Denmark obviously, called simply Dene, in the voyages of Ohthere.--E. [5] Probably Bornholm.--E. [6] Called Sueoland in the voyages of Ohthere, is assuredly Sweden, to which all these islands belong. Becinga-eg, is certainly Bleking; the _l_ being omitted in transcription, called an island by mistake. Meore is indisputably the upper and lower Moehre in Smoland; Eowland is Oeland; and Gotland is doubtless the modern isle of that name. --Forst. [7] Weonodland, or Winodland, extends to the mouth of the Vistula; and is obviously a peculiar and independent country, totally different from Weonothland, belonging to Denmark.--Forst. [8] Wisle, or Wisla, is the Sclavonian orthography for the Vistula, called Weichsel by the Germans, and Weissel by the Prussians.--Forst. [9] Witland is a district of Samland in Prussia. It had this name of Witland at the time of the crusades of the Germans against Prussia. The word Wit-land, is a translation of the native term Baltikka, or the white land, now applied to the Baltic Sea.--Forst. [10] Est-mere, a lake of fresh water, into which the Elbing and Vistula empty themselves; now called Frisch-haf, or the fresh water sea. --Forst. [11] This is undoubtedly the Elbing which flows from lake Drausen, or Truso, and joins, by one of its branches, that arm of the Vistula which is called Neugat or Nogat.--Forst. [12] The Ilfing, or Elbing, comes out of Esthonia, yet not from the east, as here said by Alfred, but from the south; except, indeed, he mean that arm of the Elbing which runs into the Nogat, or eastern arm of the Vistula. But the Vistula comes out of Wendenland, called Weonodland in the text, from the south; and the two rivers discharge themselves into the Frisch-haf, which stretches from west to north, or in a north-east direction; and at Pilau, goes northwards into the sea. It is certainly possible that this entrance may have been formerly called Wisle-mund, or the mouth of the Vistula, as well as the western mouth of that river.--Forst. This concession is not necessary to the truth of Wulfstan and Alfred. There is a cross branch from Elbing, which joins the Nogat and Vistula proper; and which is probably meant in the text, where the Ilfing and Wisle, united, are said to run to the west of Est-mere, or the haf, and then north, into the sea at Wisle-mund.--E. [13] This circumstance is singular; yet may be explained from the custom of the Tartars. The mares milk, drank by the kings and rich men, was certainly prepared into cosmos, or kumyss, the favourite beverage of the great; while mead, a much inferior liquor in their estimation, was left to the lower orders.--E. [14] Mead was called Medo in Anglo-Saxon, in Lithuanian Middus, in Polish Miod, in Russian Méd, in German Meth, in old English Metheglin: perhaps all these are from the Greek verb [Greek: methuo], to intoxicate. Alfred naturally observes, that these drinking-bouts produced many frays; and notices the reason of the Estum or Esthonians brewing no ale, because they had abundance of mead.--Forst. [15] In a treaty between the Teutonic knights, and the newly converted Prussians, the latter engaged never to burn their dead, nor to bury them with their horses, arms, clothes, and valuables.--Forst. [16] This power of producing cold in summer, so much admired by Wulfstan and Alfred, was probably the effect of a good ice-cellar, which every Prussian of condition had in, or near his house.--Forst. SECTION IV. _Voyage of Sighelm and Athelstan to India, in the reign of Alfred King of England, in 883_[1]. Though containing no important information, it were unpardonable in an English collection of voyages and travels, to omit the scanty notice which remains on record, respecting a voyage by two Englishmen to India, at so early a period. All that is said of this singular incident in the Saxon Chronicle, is[2], "In the year 883, Alfred sent Sighelm and Athelstan to Rome, and likewise _to the shrine_ of Saints Thomas and Bartholomew, in India, with the alms which he had vowed." [Bartholomew was the messenger of Christ in India, the extremity of the whole earth.]--The words printed in _Italics_ are added in translating, by the present editor, to complete the obvious sense. Those within brackets, are contained in one MS. Codex of the Saxon Chronicle, in addition to what was considered the most authentic text by Bishop Gibson, and are obviously a note or commentary, afterwards adopted into the text in transcription. This short, yet clear declaration, of the actual voyage, has been extended by succeeding writers, who attribute the whole merit to Sighelm, omitting all mention of Athelstan, his co-adjutor in the holy mission. The first member of the subsequent paraphrase of the Saxon Chronicle, by Harris, though unauthorized, is yet necessarily true, as Alfred could not have sent messengers to a shrine, of which he did not know the existence. For the success of the voyage, the safe return, the promotion of Sighelm, and his bequest, the original record gives no authority, although that is the obvious foundation of the story, to which Aserus has no allusion in his life of Alfred. "In the year 883, Alfred, King of England, hearing that there existed a Christian church in the Indies, dedicated to the memory of St Thomas and St Bartholomew, dispatched one Sighelm, or Sithelm, a favourite ecclesiastic of his court, to carry his royal alms to that distant shrine. Sighelm successfully executed the honourable commission with which he had been entrusted, and returned in safety into England. After his return, he was promoted to the bishoprick of Sherburn, or Shireburn, in Dorsetshire; and it is recorded, that he left at his decease, in the treasury of that church, sundry spices and jewels, which he had brought with him from the Indies." Of this voyage, William of Malmsbury makes twice mention; once in the fourth chapter of his second book, De Gestis Regum Anglorum; and secondly, in the second book of his work; entitled, De Gestis Pontificum Anglorum; and in the chapter devoted to the Bishops of Shireburn, Salisbury, and Winchester, both of which are here added, although the only authority for the story is contained in what has been already given from the Saxon Chronicle[3]. "King Alfred being addicted to giving of alms, confirmed the privileges which his father had granted to the churches, and sent many gifts beyond seas, to Rome, and to St Thomas in India. His messenger in this business was Sighelm, bishop of Sherburn, who, with great prosperity, which is much to be wondered at in this age, penetrated into India; whence he brought on his return, splendid exotic gems, and aromatic liquors, of which the soil of that region is prolific." "Sighelm having gone beyond seas, charged with alms from the king, even penetrated, with wonderful prosperity, to Saint Thomas in India, a thing much to be admired in this age; and brought thence, on his return, certain foreign kinds of precious stones which abound in that region; some of which are yet to be seen in the monuments of his church." In the foregoing accounts of the voyage of Sighelm, from the first notice in the Saxon Chronicle, through the additions of Malmsbury, and the amplified paraphrase by Harris, we have an instance of the manner in which ingenious men permit themselves to blend their own imaginations with original record, superadding utterly groundless circumstances, and fancied conceptions, to the plain historical facts. Thus a motely rhetorical tissue of real incident and downright fable is imposed upon the world, which each successive author continually improves into deeper falsehood. We have here likewise an instance of the way in which ancient manuscripts, first illustrated by commentaries, became interpolated, by successive transcribers adopting those illustrations into the text; and how many fabricators of story, first misled by these additaments, and afterwards misleading the public through a vain desire of producing a morsel of eloquence, although continually quoting original and contemporary authorities, have acquired the undeserved fame of excellent historians, while a multitude of the incidents, which they relate, have no foundations whatever in the truth of record. He only, who has diligently and faithfully laboured through original records, and contemporary writers, honestly endeavouring to compose the authentic history of an interesting period, and has carefully compared, in his progress, the flippant worse than inaccuracies of writers he has been taught to consider as masterly historians, can form an adequate estimate of the enormity and frequency of this tendency to romance. The immediate subject of these observations is slight and trivial; but the evil itself is wide-spread and important, and deserves severe reprehension, as many portions of our national history have been strangely disfigured by such indefensible practices. [1] Harris, I. 873. Hakluyt, V. II. 38. [2] Chron. Sax. Ed. Gibson, p. 86. [3] Hakluyt, II. 88. SECTION V. _Travels of John Erigena to Athens, in the Ninth Century_[1]. John Erigena, of the British Nation, descended from noble progenitors, and born in the town of St. Davids in Wales; while the English were oppressed by the cruel wars and ravages of the Danes, and the whole land was in confusion, undertook a long journey to Athens, and there spent many years in the study of the Grecian, Chaldean, and Arabian literature. He there frequented all the places and schools of the philosophers, and even visited the oracle of the sun, which Esculapius had constructed for himself. Having accomplished the object of his travels, he returned through Italy and France; where, for his extraordinary learning, he was much favoured by Charles the Bald, and afterwards by Lewis the Stammerer. He translated into Latin, in 858, the books of Dionysius the Areopagite, concerning the Heavenly Hierarchy, then sent from Constantinople. Going afterwards into Britain, he became preceptor to Alfred, King of England, and his children; and, at the request of that prince, he employed his leisure in translating the Morals of Aristotle, and his book called the Secret of Secrets, or of the Right Government of Princes, into Chaldaic, Arabic, and Latin; certainly a most exquisite undertaking. At last, being in the abbey of Malmsbury, where he had gone for his recreation, in the year 884, and reading to certain evil-disposed disciples, they put him to death. [1] Hakluyt, II. 38. SECTION VI. _Geography of the Known World, in the Ninth Century as described by King Alfred_[1]. INTRODUCTION. Though not strictly conformable to our plan, as being neither a journey or voyage, it yet seemed incumbent to present our readers with this curious British production of the great Alfred King of England, which gives a singular record of the geographical knowledge of the world in the ninth century. It was originally written by Orosius, a Spanish Christian, who flourished in the end of the fourth and beginning of the fifth century, and who published a kind of History of the World, down to A. D. 416, which remained in good repute among the learned till about an hundred years ago, but is now much neglected. Near a thousand years ago, the work of Orosius was translated into Anglo-Saxon, by Alfred King of England, but, with great freedom and much licence, often using his author merely as a foundation for a paraphrase; omitting most of the introductory chapters to each book, sometimes leaving out considerable passages, and often inserting new matter. This is peculiarly the case with the first chapter of the first book, containing the whole of the geography, and which is all that has any reference to the nature of our work. The Honourable Daines Barrington, who published the Anglo-Saxon version, with an English translation, informs us that the original MS. is in the Cotton Library, _Tiberius_ I., and is supposed to have been written in the ninth or tenth century; but that, in making his translation, he used a transcript, made by Mr Elstob, occasionally collated with the Cotton MS. and with some other transcripts. But, before publishing a work of such curiosity and interest, he ought to have made sure of possessing a perfect copy, by the most scrupulous comparison of his transcript with the original MS. In the following republication of the geographical chapter, much care has been taken to correct errors, chiefly in regard to direction, as east, west, north, and south, are often used interchangeably in the translation by Mr Barrington. Most of the notes are from that edition, or from J.R. Forster, who reprinted so much of this chapter as referred to northern geography, and who appears to have studied that part of the subject with great care. As a specimen of the Anglo-Saxon, or the language of England near a thousand years ago, we have given the first sentence of this geographical chapter in the ordinary Roman letters, with a literal translation. _Anglo-Saxon_. Ure yldran calne thysne ymbhwyrft thyses middangeardes, cwaeth Orosius, swa swa Oceanus ymbligeth utan, wone man garsecg hatath, on threo todaeldon. _Literal Translation_ Our elders have divided all of this middle-earth, quoth Orosius, which Oceanus surrounds, which men calleth _garsecg_ into three deals. _Geography of Alfred_. § 1. According to Orosius, our ancestors divided the whole world which is surrounded by the ocean, which we call _garsecg_[2], into three parts, and they named these divisions Asia, Europe, and Africa; though some authors only admit of two parts, Asia and Europe. Asia is bounded to the southward, northward, and eastward by the ocean, and thus divides all our part of this earth from that which is to the east. On the north, Europe and Asia are separated by the Tanais or Don; and in the south, after passing the Mediterranean[3] sea, Asia and Africa join to the westward of Alexandria[4]. § 2. Europe begins, as I have said before, at the Tanais, which has its source in the northern parts of the Riphean mountains[5], which are near the Sarmatic[6] ocean; and this river then runs directly south, on the west side of Alexander's temples, to the nation of the Russians[7], where it runs into the fen called Maeotis, and thence it issues eastwards with a great stream, near the town called Theodosia, into the Euxine. Then becoming narrow for a considerable track, it passes by Constantinople, and thence into the Wendel sea, or Mediterranean. The south-west end of Europe is in Ispania or Spain, where it is bounded by the ocean; but the Mediterranean almost closes at the _islands_ called Gades, where stand the pillars of Hercules. To the westward of this same Mediterranean is _Scotland_[8]. § 3. Asia and Africa are divided by Alexandria, a city of Egypt; and that country is bounded on the west by the river Nile, and then by Ethiopia to the south, which reaches quite to the southern ocean. The northern boundary of Africa is the Mediterranean sea all the way westwards, to where it is divided from the ocean by the pillars of Hercules; and the true western boundaries of Africa are the mountains called Atlas and the Fortunate Islands. Having thus shortly mentioned the three divisions of this earth, I shall now state how those are bounded by land and water. § 4. Opposite to the middle of the eastern part of Asia, the river Ganges empties itself into the sea, whilst the Indian ocean is to the southwards, in which is the port of Caligardamana. To the south-east of that port is the island of Deprobane[9]. To the north of the mouths of the Ganges, where mount Caucasus ends, is the port of Samera; and to the north of this port are the mouths of the river called Corogorre, in the ocean called Sericus. Now, these are the boundaries of India: Mount Caucasus is to the north, the river Indus to the west, the Red Sea[10] to the south, and the ocean to the east. In this land of India there are forty-four nations, besides the island of Taprobana or Ceylon, in which there are ten _boroughs_; and also many others which are situated on the banks of the Indus, and lie all to the westward of India. Betwixt this river Indus, and another to the west called Tigris, both of which empty themselves into the Red Sea[11], are the countries of Orocassia, Parthia, Asilia, Pasitha, and Media, though some writers call the whole of this land Media or Assyria[12]. The fields are much parched by the sun[13], and the roads are very hard and stony. The northern boundary of this land is Mount Caucasus, and the southern is the Red Sea. In this land there are two great rivers, the Hystaspes and Arbis, and twenty-two nations, though the whole has the general name of Parthia. To the westwards, Babilonia, Chaldea, and Mesopotamia are between the rivers Tigris and Euphrates. Within this country there are twenty-eight nations, the northern boundary being Mount Caucasus, and the Red Sea to the south. Along the Red Sea, and at its northern angle, are Arabia, Sabaea, and Eudomane, or Idumea. Beyond the river Euphrates, quite westward to the Mediterranean, and northward to Mount Taurus, even into Armenia, and southward to near Egypt, are many countries, namely Comagene, Phenicia, Damascena, Coelle, Moab, Ammon, Idumea, Judea, Palestine, and Sarracene, all of which are comprehended under the general name of Syria. To the north of Syria are the hills called Taurus, and to the north of these are Capadocia and Armenia, the former being to the westward of the latter; and to the westward of Capadocia is the country called the lesser Asia. To the north of Capadocia is the plain called Temisere, and betwixt Capadocia and lesser Asia are Cilicia and Isauria. Lesser Asia is entirely surrounded by salt water, except to the eastward; having the Euxine on the north, the Propontis and Hellespont on the west, and the Mediterranean on the south. In it is the high mountain of Olympus. § 5. To the northward of _hither_ Egypt is Palestine, to the eastwards the land of the Sarracens, to the west is Libia, and to the south the mountain called Climax. The head of the Nile is near the _cliffs_ of the Red Sea, though some say it is in the western part of Africa, near Mount Atlas, whence it flows over a large track of land, till it sinks; after which, it proceeds in its course, till it becomes a great sea, or wide river[14]. The spot where the river takes its rise is called by some Nuchal, and by others Dara. Hence, for some distance from the wider part, _before_[l5] it rises from the sand, it runs westward to Ethiopia, where it is called Jon, till it reaches the eastern part, where it becomes a wide river[16], and then it sinks again into the earth; after which it appears again opposite to the cliffs of the Red Sea, as I mentioned before, and from this place it is called the Nile. Then running from thence westwards, it divides its stream round an island called Meroe[17]; then running to the northward, it empties itself into the Mediterranean. There, in the winter season, the current at its mouth is opposed by the north winds, so that the river is spread all over the land of Egypt;[l8] and by the rich earth which it deposits, it fertilizes the whole country. The _farther_ Egypt lies along the southern part of the Red Sea, and to the east is the ocean. To the west is the _hither_ Egypt, and in the two Egypts there are twenty-four nations. § 6. Having before given an account of the north part of Asia, I shall now speak of its southern parts. I have before mentioned that Mount Caucasus is to the north of India, beginning eastwards on the ocean, and running due west, till it join the Armenian mountains, which the inhabitants call Parcoatrae, from which the Euphrates takes its rise; and from the Parcoatrian mountains mount Taurus runs due west, quite to Cilicia. To the north of these mountains, quite to the ocean which environs the north east end of the earth, where the river Bore empties itself into the ocean, and from thence westwards to the Caspian sea, which extends to Mount Caucasus, all the land is called Old Scythia, or Hircania. In this country there are forty-three nations, all situate at great distances from each other, on account of the barrenness of the soil[19]. Then to the westward of the Caspian unto the Tanais or Don, and the Palus Maeotis, thence south to Mount Taurus[20], and north to the ocean, is all Scythia, and is divided among thirty-two nations. The country on the east side of the Tanais is inhabited by a nation called the Alboari in the Latin tongue, which we now call Liobene. Thus have I shortly stated the boundaries of Asia, and shall now state those of Europe, as far as we are informed concerning them. § 7. From the Tanais westwards to the Rhine, which takes its rise in the Alps, and runs northward, till it falls into that branch of the ocean which surrounds Bryttannia, and southward from the Tanais to the Donua or Danube, whose source is near that of the Rhine, and which runs to the northward of Greece, till it empties itself into the Euxine[21], and north even to that part of the ocean which is called the _Cwen_ sea[22], there are many nations; and the whole of this extensive country is called Germany. Hence to the north of the source of the Danube, and to the east of the Rhine are the people called eastern Franks[23]. To the south of them are the _Swaepas_[24]. On the opposite banks of the Danube, and to the south and east, are the people called _Baegth-ware_[25], in that part which is called _Regnes-burh_[26]. Due east from them are the Beme[27]. To the north-east the Thyringas[28]. To the north of these are the Old Seaxan[29]. To the north-west of these are the Frysan[30]; and to the west of _Old_ Saxony is the mouth of the _Aelfe_ or Elbe, as also _Frysan_ or Friesland. Prom hence to the north-west is that land which is called _Angle_, with _Sellinde_, and some other parts of Dene[31]. To the north is _Apdrede_[32], and to the north-east the _Wolds_[33], which are called AEfeldan[34]. From hence eastwards is Wineda-land[35], otherwise called Sysyle[36]. To the south-west, at some distance, is the Macroaro[37], and these have to the west the Thyringas and Behemas, as also part of the Baegthware, all of whom have been already mentioned. And to the south, on the other side of the Donua or Danube, is the country called Carendrae[38]. § 8. Southwards, towards and along the mountains which are called the Alps, are the boundaries of the Baegthware and of the Swaefas already mentioned; and then to the eastwards of the Carendrae country, and beyond the Waste[39], is Pulgara-land or Bulgaria[40]. To the east is Greca-land[41] or Greece; and to the east of the Moroaro or Moravians, is Wisle-land[42]; and to the east of that is Datia, though it formerly belonged to the Gottan[43] or Goths. To the north-east of the Moroara or Moravians, are the Delamensen[44]. East of the Delamensen are the Horithi[45]; and north of the Delamensen are the Surpe[46]; to the west also are the Syssele[47]. To the north of the Horithi is Maegtha-land[48], and north of Maegtha-land is Sermende[49], quite to the Riffin[50], or the Riphean mountains. § 9. To the south-west of Dene or Denmark, formerly mentioned, is that arm of the ocean which surrounds Brittania, and to the north is that arm which is called the _Ostsea_[51] or East sea; to the east and north are the north Dene[52], or North Danes, both on the continent and on the islands. To the east are the Afdrede[53]. To the south is the mouth of the AElfe or Elbe, and some part of _Old Seaxna_[54] or Old Saxony. The North Dene have to the north that arm of the sea which is called the East sea, and to the east is the nation of the Osti[55], and the Afdrede, or Obotrites, to the south. The Osti have to the north of them that same arm of the sea, or the Baltic, and so have the Winedas and the Burgendas[56]. Still more to the south is Haefeldan[57]. The Burgendas have this same arm of the sea to the west, and the Sweon[58] to the north. To the east are the Sermende, to the south the Surfe[59]. The Sweons have to the south the arm of the sea called _Ost_, and to the north, over the wastes, is Cwenland[60], to the north-west are the Scride-finnas[61], and the North-men[62] are to the west[63]. § 10. We shall now speak of Greca-land or Greece, which lies south of the Danube. The Proponditis, or sea called Propontis, is _eastward_ of Constantinople; to the north of that city, an arm of the sea issues from the Euxine, and flows _westwards_; to the _north-west_ the mouths of the Danube empty themselves into the south-east part of the Euxine[64]. To the south and west of these mouths are the Maesi, a Greek nation; to the west are the Traci or Thracians, and to the east the Macedonians. To the south, on the southern arm of the Egean sea, are Athens and Corinth, and to the south-west of Corinth is Achaia, near the Mediterranean. All these countries are inhabited by the Greeks. To the west of Achaia is Dalmatia, along the Mediterranean; and on the north side of that sea, to the north of Dalmatia, is Bulgaria and Istria. To the south of Istria is the Adriatic, to the west the Alps, and to the north, that desert which is between Carendan[65] and Bulgaria. § 11. Italy is of a great length from the north-west to the south-east and is surrounded by the Mediterranean on every side, except the north-west. At that end of it are the Alps, which begin from the Mediterranean, in the Narbonese country, and end in Dalmatia, to the east of the Adriatic sea. Opposite to the Alps, _on the north_, is Gallia-belgica, near which is the river Rhine, which discharges itself into the Britanisca sea, and to the north, on the other side of this sea, is Brittannia[66]. The land to the west of _Ligore_, Liguria, is AEquitania; to the south of which is some part of Narbonense, to the south-west is Spain. To the south of Narbonense is the Mediterranean, where the Rhone empties itself into that sea, to the north of the Profent[67] sea. Opposite to the wastes is the _nearer_[68] part of Spain, to the northwest Aquitania, and the Wascan[69] to the north. The Profent[67] sea hath to the north the Alps, to the south the Mediterranean, to the north-east the Burgundians, and to the West the Wascans or Gascons. $ 12. Spain is triangular, being surrounded by the sea on three sides. The boundary to the south-west is opposite to the island of Gades, Cadiz; that to the east is opposite to the Narbonense, and the third, to the north- west, is opposite to Brigantia, a town of Gallia, as also to Scotland[70], over an arm of the sea, and opposite to the mouth of the Scene or Seine. As for that division of Spain which is _farthest_[71] from us, it has to the west the ocean, and the Mediterranean to the north, the south, and the east. This division of Spain has to the north Aquitania, to the north-east Narbonense, and to the south the Mediterranean. § 13. The island of Brittannia extends 800 miles in length to the north-east, and is 200 miles broad. To the south of it, on the other side of an arm of the sea, is Gallia-belgica. To the west of it, on the other side of another arm of the sea, is Ibernia or Ireland, and to the north Orcadus[72]. Igbernia, Ibernia, Hibernia, or Ireland, _which we call Scotland_, is surrounded on every side by the ocean; and because it is nearer the setting sun, the weather is milder than it is in Britain. To the north-west of Igbernia is the utmost land called _Thila_[73], which is known to few, on account of its very great distance. § 14. Having mentioned the boundaries of Europe, I now proceed to state those of Africa. Our ancestors considered this as a third part of the world; not indeed that it contains so much land as the others, because the Mediterranean cuts it, as it were, in two, breaking in more upon the south part than on the north[74]. And because the heat is more intense in the south, than the cold in the north, and because every _wight_ thrives better in cold than in heat, therefore is Africa inferior to Europe, both in the number of its people, and in the extent of its land[75]. The eastern part of Africa, as I said before, begins in the west of Egypt, at the river Nile, and the most eastern country of this continent is Lybia. Ciramacia[76] is to the west of lower Egypt, having the Mediterranean on the north, Libia Ethiopica to the south, and Syrtes Major to the west. To the east of Libia Ethiopica is the farther Egypt, and the sea called Ethiopicum[77]. To the west of Rogathitus[78] is the nation called Tribulitania[79], and the nation called Syrtes Minores, to the north of whom is that part of the Mediterranean called the Hadriatic. To the west again of Bizantium, quite to the salt _mere_ of the Arzuges[80]; this nation has to the east the Syrtes Majores, with the land of Rogathite; and to the south the Natabres, Geothulas, and Garamantes[81], quite to the sea of Bizantium. The sea ports of these nations are Adrumetis and Zuges, and their largest town is Catharina. The country of Numidia has to the east the Syrtes Minores and the salt _mere_ formerly mentioned, to the north the Mediterranean, to the west Mauritania, and to the south the hills of Uzera, and the mountains which extend to Ethiopia, one way, and the Mauritanian sea on the other side. To the east is Numidia, to the north the Mediterranean, to the west the river Malvarius, to the south Astryx, near the mountains which divide the fruitful country from the wild and barren sands which lie southwards towards the Mauritanian sea, by others called the Tingitanean. To the east is the river Malon[82], to the north the hills of Abbenas and Calpri. Another mountain also closes the end of the Mediterranean sea, between the two hills to the west, where stand the pillars of Ercoles or Hercules. To the west again is Mount Atlas, quite to the sea; to the south the hills called AEsperos, and to the south again the nation called Ausolum[83], which inhabits quite to the sea. $ 15. Having thus stated the boundaries of Africa, we shall now speak of the islands in the Mediterranean: Cyprus lies opposite to Cilicia, and Isauria on that arm of the sea called Mesicos, being 170 miles long, and 122 miles broad. The island of Crete is opposite to the sea called Artatium, northwest is the sea of Crete, and west is the Sicilian or Adriatic sea. It is 100 miles long, and 150 miles broad. There are fifty-three of the islands called the Cyclades. To the east of them is the Risca Sea, to the south the Cretisca or Cretan, to the north the Egisca or Egean, and to the west the Adriatic. The island of Sicily is triangular, and at each end there are towns. The northern is Petores[84], near which is the town of Messina; the south angle is Lilitem[85], near which is a town of the same name. The island is 157 miles long from east to west, and 70 broad to the eastward. To the north-east is that part of the Mediterranean called the Adriatic, to the south the Apiscan sea, to the west the Tyrrhene sea, and to the north the [86] sea, all of which are narrow and liable to storms. Opposite to Italy, a small arm of the sea divides Sardinia from Corsica, which strait is twenty-two miles broad. To the east of it is that part of the Mediterranean called the Tyrrhenian sea, into which the river Tiber empties itself. To the south is the sea which lies opposite to Numidia. To the west the Balearic islands, and to the north Corsica. The island of Corsica lies directly west from the city of Rome. To the south of Corsica is Sardinia, and Tuscany is to the north. It is sixteen miles long, and nine broad[87]. Africa is to the south of the Balearic islands, Gades to the west, and Spain to the north. Thus I have shortly described the situation of the islands in the Mediterranean. [1] Anglo-Saxon version from Orosius, by AElfred the Great, with an English translation, by Daines Barrington, 8vo. London, 1773. Discoveries in the North, 54. [2] This word is always employed by Alfred to denote the ocean, while smaller portions are uniformly called _sae_ in the singular, _saes_ in the plural.--Barr [3] Called Wenadel sea in the Anglo-Saxon original; probably because it had been crossed by the Vandals or Wends, in going from Spain to the conquest of Africa.--E. [4] In the translation by Barrington, this sentence is quite unintelligible. "All to the northward is Asia, and to the southward Europe and Asia are separated by the Tanais; then south of this same river (along the Mediterranean, and west of Alexandria) Europe and Asia join."--E. [5] Riffing, in the Anglo-Saxon.--E. [6] Sermondisc in the Anglo-Saxon, Sarmaticus in Orosius.--E. [7] Rochouasco in Anglo-Saxon, Roxolani in Orosius.--E. [8] Certainly here put for Ireland.--E. [9] Taprobana, Serendib, or Ceylon.--E. [10] By the Red Sea must be here meant that which extends between the peninsula of India and Africa, called the Erithrean Sea in the Periplus of Nearchus.--E. [11] The Persian gulf is here assumed as a part of the Red Sea.--E. [12] He is here obviously enumerating the divisions of the latter Persian empire. Orocassia is certainly the Arachosia of the ancients; Asilia and Pasitha may be Assyria and proper Persia.--E. [13] The Saxon word is _beorhta_ or bright, which I have ventured to translate _parched by the sun_, as this signification agrees well with the context.--Barr. [14] The true Niger, running from the westwards till it loses itself in the sands of Wangara, seems here alluded to; and the Bahr el Abiad, or Western Nile, is supposed to be its continuation, rising again out of the sand.--E. [15] This ought certainly to be _after_, and seems to allude to the Bahr el Abiad.--E. [16] Literally _a great sea_.--Barr. [17] This is a mistake, as it only takes a wide turn to the west in Dongola, around what has been falsely called the Isle of Meroe. The cliffs of the Red Sea seem to imply the mountains of Nubia, and the wide sea may be the lake of Dembea.--E. [18] A strange attempt to account for the regular overflow of the Nile.--E. [19] This account of the boundaries of Old Scythia is extremely vague. It seems to imply an eastern boundary by an imaginary river Bore, that the Caspian is the western, the northern ocean on the north, and Mount Caucasus on the south.--E. [20] In the translation by Barrington, this portion of Scythia is strangely said to extend south to the Mediterranean; the interpolation surely of some ignorant transcriber, who perhaps changed the Euxine or Caspian sea into the Mediterranean.--E. [21] Called by mistake, or erroneous transcription, Wendel sea, or Mediterranean in the text and translation.--E. [22] The Cwen sea is the White sea, or sea of Archangel. The Kwen or Cwen nation, was that now called Finlanders, from whom that sea received this ancient appellation.--Forst. [23] East Francan in the original. The eastern Franks dwelt in that part of Germany between the Rhine and the Sala, in the north reaching to the Ruhre and Cassel, and in the south, almost to the Necker; according to Eginhard, inhabiting from Saxony to the Danube. They were called east Franks to distinguish them from that other part of the nation which inhabited ancient Gaul, and Franconia continues to preserve their name.--Forst. [24] Swaepas, or Suevae, who formed part of the Allemanic confederacy, and afterwards gave their name of Swabes to an extensive nation, in whose bounds modern Swabia is still situated.--Forst. [25] The Bavarians, who were the remnant of the Boii or Baeghten, who escaped from the exterminating sword of the Suevi.--Forst. [26] This may have been the province in which Regens-bergh or Ratisbon is still situated.--Forst. [27] These were undoubtedly the Bohemians, called afterwards Behemas by our royal geographer. They had their appellation from Boier-heim, or the dwelling place of the Boii, who were exterminated by the Suevi. --Forst. [28] The Thuringians, at one time so powerful, that their king was able to engage in war against the king of the Franks. Thuringia is still a well known district in Germany.--Forst. [29] The Old Saxons inhabited the country still called Old Sassen, or Old Saxony, Halsatia in Latin, which has degenerated into Holstein. --Forst. [30] These Frysae were afterwards confined by Charlemain to the country between the Weser and Elbe, to which they gave the name of Friesland. --Forst. [31] That is to the north-east of Old Saxony, where the Angles, confederates of the Saxon conquerors of Britain, and who gave their name to the English nation, and England or Angle-land, formerly resided. But they likewise appear to have occupied some of the islands in the Baltic. Sillend is certainly the Danish island of Zeeland. Dene is Denmark in its most limited sense.--Forst. [32] These are the Obotrites, a Venedic nation, settled in Mecklenburgh, who are called, a little farther on, the _Afdrede_. They were not, however, to the north-east of Old Saxony, but rather to the eastwards. Perhaps the copyist inserted north instead of east, or rather we ought to read thus: "To the north-east is Apdrede, and to the north the Wolds."--Forst. [33] The word here translated _Wolds_ on the authority of Daines Barrington, is in the original, _Wylte_; but whether it refers to the _wild_ or barren state of the country, or the name of a people, it is difficult to say. There were a people named Wilzi in those parts, but J. R. Forster is disposed to believe, that Alfred refers here to the Wends or Vandals, who lived on the Havel, and were called Hevelli. But if they are meant, we must correct the text from north-east to south-east, for such is the situation of Havel-land, with respect to Old Saxony.--Forst. [34] AEfeldan are, as King Alfred calls them, Wolds or Wilds; as there still are in the middle of Jutland, large high moors, covered only with heath.--Forst. [35] Wineda-land, the land of the Wends, Vandals, or Wendian Scalvi in Mecklenburg and Pomerania; so called from _Wanda_ or _Woda_, signifying the sea or water. They were likewise called Pomeranians for the same reason, from _po moriu_, or the people by the sea side. --Forst. [36] In this Alfred seems to have committed a mistake, or to have made too great a leap. There is a Syssel, however, in the country of the Wends, on the Baltic, which connects them with the Moravians, or rather with the Delamensan, of whom mention is made afterwards.--Forst. [57] The Moravians, so called from the river Morava, at that time a powerful kingdom, governed by Swatopluk, and of much greater extent than modern Moravia.--Forst. [38] Carendre must be Carinthia, or the country of the Carenders or Centani, which then included Austria and Styria.--Forst. [39] Barrington has erroneously translated this, "to the eastward of Carendre country, and beyond the _west_ part is Bulgaria." But in the original Anglo-Saxon, it is _beyond the wastes_, or desert, which had been occasioned by the devastations of Charlemain in the country of the Avari.--Forst. [40] This is the extensive kingdom of Bulgaria of these times, comprising modern Bulgaria and Wallachia, with part of Moldavia and Bessarabia. The Bulgarians were probably a Turkish tribe, dwelling beyond the Wolga, in the country now called Casan, deriving their name from Bolgar, their capital.--Forst. Forster ought to have added, that the latter country was long called _greater_ Bulgaria, and the former, or the Pulgara-land of the text, _lesser_ Bulgaria.--E. [41] The Greek empire of Constantinople.--E. [42] The country on the Wisle or Vistula, being great and little Poland. --Forst. [43] These for some time inhabited Dacia, and, being famous in history, Alfred was willing at least to mention one of their residences. --Forst. [44] The Delamensen, or Daleminzen of the middle age writers, sometimes called Dalmatians by mistake, or to shew their erudition, were situated near Lommatsch, or around Meissen or Misnia, on both sides of the Elbe.--Forst. [45] These must have been a Scalvonian people or tribe, now unknown, and perhaps inhabited near Gorlitz, or near Quarlitz, not far from great Glogau--Forst. [46] The Sorbi, Sirbi, and Serbii, of old writers, are the Sorbian Sclavons; and the modern Wends or Vandals of Lusatia, still call themselves Sserbs or Ssorbs.--Forst. [47] These must have been another tribe of Sclavons about Seuselig, to the westward of the Sorbs of lower Lusatia.--Forst. [48] Perhaps the duchy of Mazovia, called Magaw or Mazaw-land in ancient writers. Or perhaps it is wrong spelt for _Wastaland_ or the Waste.--Forst. [49] Sermende is the mutilated and disguised name of Sarmatia, which did not exist under that name in the time of Alfred, but which he inserted on the authority of his original author Orosius.--Forst. [50] A mere corruption of the montes Riphaei or Riphean mountains of Orosius; and Alfred seems here to have got beyond his knowledge, copying merely from Orosius.--Forst. [51] The Ost sea of Alfred comprehends what are now called the Scaggerrack, Catte-gatt, the Sound, the two Belts, and the Baltic, which our mariners still call the East Sea.--Forst. [52] That is, both inhabiting North Jutland and the islands of Funen, Zeeland, Langland, Laland, and Falster.--Forst. [53] Formerly called Apdrede, and explained to be the Obotrites.--E. [54] Alluding, doubtless, to the country from whence the Saxons who inhabited England had come of old.--E. [55] This is the same nation called Estum in the voyage of Wulfstan, who lived east of the mouth of the Wisle or Vistula, along the Baltic, and who are mentioned by Tacitus under the name of Estii. When the Hanseatic league existed, they were called Osterlings or Easterlings, or Ost-men, and their country Est-land, Ostland, or Eastland, which still adheres to the northernmost part of Livonia, now called Est-land.--Forst. [56] The Burgendas certainly inhabited the island of Born-holm, called from them Borgenda-holm, or island of the Borgendas, gradually corrupted to Borgend-holm, Bergen-holm, Born-holm. In the voyage of Wulfstan they are plainly described as occupying this situation.--Forst. [57] Called formerly AEfelden, a nation who lived on the Havel, and were, therefore, named Hevelli or Haeveldi, and were a Wendick or Vandal tribe.--Forst. [58] These are the Sviones of Tacitus. Jornandes calls them Swethans, and they are certainly the ancestors of the Swedes.--Forst. [59] This short passage in the original Anglo-Saxon is entirely omitted by Barrington. Though Forster has inserted these Surfe in his map, somewhere about the duchy of Magdeburg, he gives no explanation or illustration of them in his numerous and learned notes on our royal geographer.--E. [60] Already explained to be Finland on the White sea.--E. [61] This is the same nation with the Finnas or Laplanders, mentioned in the voyage of Ohthere, so named because using _scriden_, schreiten, or snowshoes. The Finnas or Laplanders were distinguished by the geographer of Ravenna into Scerde-fenos, and Rede-fenos, the Scride-finnas, and Ter-finnas of Alfred. So late as 1556, Richard Johnson, Hakluyt, ed. 1809. I. 316. mentions the Scrick-finnes as a wild people near Wardhus.--E. [62] The North-men or Normans, are the Norwegians or inhabitants of Nor-land, Nord-land, or North-mana-land.--E. [63] At this place Alfred introduces the voyages of Ohthere and Wulfstan, already given separately, in Sect. ii. and iii, of this chapter.--E. [64] Either the original or the translation is here erroneous; it ought to run thus: "The Propontis is _westward_ of Constantinople; to the north-east of that city, the arm of the sea issues from the Euxine, and flows _south-west_; to the _north_ the mouths of the Danube empty themselves into the _north-west_ parts of the Euxine."--E. [65] Carinthia. The desert has been formerly mentioned as occasioned by the almost utter extirpation of the Avari by Charlemain, and was afterwards occupied by the Madschiari or Magiars, the ancestors of the present Hungarians.--Forst. [66] Very considerable freedoms have been taken with this sentence; as in Barrington's translation it is quite unintelligible.--E. [67] Profent and Profent sea, from the Provincia Gallica, now Provence. --Forst. [68] Probably in relation to Rome, the residence of Orosius.--E. [69] Gascony, called Wascan in the Teutonic or Saxon orthography and pronunciation. Thus the Saxons changed Gauls to Wales, and the Gauls changed War-men into Guer-men, hence our modern English, Germans. --Forst. [70] Scotland is here assuredly used to denote Ireland.--E. [71] Probably in relation to Rome, the residence of Orosius.--E. [72] Alfred includes the whole island, now called Great Britain, under one denomination of Brittannia, taking no notice whatever of any of its divisions. Orcadus is unquestionably Orcades, or the islands of Orkney and Shetland.--E. [73] The Thila or Thule of Alfred, from its direction in respect of Ireland, and its great distance, is obviously Iceland.--E. [74] This seems to have some obscure reference to an idea, that the sea had disjoined Europe and Africa. But the sense is extremely perplexed and even unintelligible.--E. [75] It must be noticed, that Alfred was unacquainted with any more of Africa than its northern coast, along the Mediterranean, which explains this erroneous idea of its size being inferior to Europe.--E. [76] Syrenaica.--E. [77] The Red Sea, or Ethiopic Gulf. In this part of the geography of Alfred, his translator has left the sense often obscure or contradictory, especially in the directions, which, in this version, have been attempted to be corrected. This may have been owing to errors in the Anglo-Saxon MS. which Barrington professes to have translated literally, and he disclaims any responsibility for the errors of his author.--E. [78] Probably some corruption of Syrtes Majores, or of Syrenaica.--E. [79] Tripolitana, now Tripoli.--E. [80] I can make nothing of this salt lake of the Arzuges, unless it be the lake of Lawdeah, between Tunis and Tripoli. The Getulians and Garamantes are well known ancient inhabitants of the interior of northern Africa; the Natabres are unknown.--E. [81] The Garamantes are a well known people of the interior of Africa, in ancient geography; of the Natabres I can make nothing; the Geothulas are evidently the Getulians.--E. [82] Probably the same called just before the Malvarius, and now the Malul. But the geographical description of Africa by Alfred, is so desultory and unarranged as to defy criticism.--E. [83] Alfred may possibly have heard of the Monselmines who inhabit the north-western extremity of the Sahara, or great African desert, and extend to the Atlantic.--E [84] Faro. [85] Lillibeum. [86] The name of this sea is omitted in the MS.--Barr. [87] These measures are incorrigibly erroneous, or must have been transposed from some other place, having no possible reference to Corsica.--E. * * * * * Note.--The subsequent sections of this chapter, although not of much importance in themselves, and some of them possessing rather doubtful authenticity, are inserted in this place on the authority of Hakluyt. In an English general collection of voyages and travels, it would have been improper to have omitted these early specimens, some of which are considerably interesting and curious. In some measure these sections do not strictly belong to the present chapter, as limited to the reign of Alfred, and the ninth century; but as they contain isolated circumstances, which do not otherwise properly arrange themselves into the order of our plan, they may be considered as forming a kind of appendix to the era of Alfred. The number of these might have been considerably increased from different sources, chiefly from Hakluyt, who collected them from the ancient historians; but as they contain hardly any information, except historical, which does not enter into our plan, the selection here given has been deemed quite sufficient for this work. SECTION VII _The Travels of Andrew Leucander, or Whiteman, in the Eleventh Century_[1]. Andrew Leucander, or Whiteman, as his Latinized name is explained by Leland the antiquary, was an English monk, and third abbot of the monastery of Ramsay, who was much addicted to the study of the liberal sciences, devoting incredible exertions, both by day and night, to their cultivation, in which he profited exceedingly. Having a most ardent desire to visit those places where Christ our Saviour had perfected all the mysteries of our redemption, of which he only knew the names in the course of studying the Scriptures, he went from England to the holy city of Jerusalem, where he visited all the places which had been illustrated by the miracles, preaching, and passion of Christ; and on his return to the monastery he was elected abbot. He flourished in the year of our redemption, 1020, under Canute the Dane. [1] Hakluyt, II. 39. SECTION VIII. _The Voyage of Swanus to Jerusalem in 1052_[1]. Swanus or Sweno, one of the sons of Earl Godwin, being of a perverse disposition, and faithless to the king, often quarrelled with his father and his brother Harold; and, becoming a pirate, he disgraced the virtues of his ancestors, by his robberies on the seas. At length, being guilty of the murder of his kinsman Bruno, and, as some report, of his own brother, he made a pilgrimage to Jerusalem; and on his return towards England, he was intercepted by the Saracens, by whom he was slain. SECTION IX. _A Voyage of three Ambassadors from England to Constantinople and the East, about the year 1056_[2]. Upon the holy festival of Easter, King Edward the Confessor, wearing his royal crown, sat at dinner in his palace of Westminster, surrounded by many of his nobles. While others, after the long abstinence of the lent season, refreshed themselves with dainty viands, on which they fed with much earnestness, he, raising his mind above earthly enjoyments, and meditating on divine things, broke out into excessive laughter, to the great astonishment of his guests. But no one presuming to inquire into the cause of his mirth, all kept silence till dinner was ended. After dinner, when the king had retired to his bed-chamber, to divest himself of his robes, three of his nobles, Earl Harold, an abbot, and a bishop, who were more familiar with him than any of the other courtiers, followed him into the chamber, and boldly asked the reason of his mirth, as it had appeared strange to the whole court that his majesty should break out into unseemly laughter on so solemn a day, while all others were silent. "I saw," said he, "most wonderful things, and therefore did I not laugh without cause." And they, as is customary with all men, became therefore the more anxious to learn the occasion of his mirth, and humbly beseeched him to impart the reason to them. After musing for some time, he at length informed them, that seven sleepers had rested during two hundred years on Mount Ceelius, lying always hitherto on their right sides; but that, in the very moment of his laughter, they had turned themselves over to their left sides, in which posture they should continue asleep for other seventy-four years, being a dire omen of future misery to mankind. For all those things which our Saviour had foretold to his disciples, that were to be fulfilled about the end of the world, should come to pass within those seventy-four years. That nation should rise up against nation, and kingdom against kingdom; and there would be in many places earthquakes, pestilence, and famine, and terrible apparitions in the heavens, and great signs, with great alterations of dominion; wars of the infidels against the Christians, and victories gained by the Christians over the unbelievers. And, as they wondered at these things, the king explained to them the passion of the seven sleepers, with the shape and proportion of each of their bodies, which wonderful things no man had hitherto committed to writing; and all this in so plain and distinct a manner, as if he had always dwelt along with them. In consequence of this discourse, the earl sent a knight, the bishop a clerk, and the abbot a monk, as ambassadors to Maniches the emperor of Constantinople, carrying letters and presents from the king. The emperor received them very graciously; and after a friendly entertainment, sent them to the bishop of Ephesus with letters, which they name sacred, commanding him to admit the English ambassadors to see the seven sleepers. And it came to pass, that the prophetic vision of King Edward was approved by all the Greeks, who protested that they were assured by their fathers, that the seven sleepers had always before that time reposed on their right sides; but, upon the entry of the Englishmen into the cave where they lay, their bodies confirmed the truth of the foreign vision and prophecy to their countrymen. Neither were the calamities long delayed, which had been foretold by the king. For the Agareni, Arabians, and Turks, enemies of the people of Christ, invading the country of the Christians, spoiled and destroyed many cities of Syria, Lycia, and the lesser and greater Asias, and, among the rest, depopulated Ephesus, and even the holy city of Jerusalem. [1] Hakluyt, II. 39. Malmsb. Lib. II. ch. xiii. [2] Hakluyt, II, 40. Malmsb II. xiii. SECTION X. _Pilgrimage of Alured, Bishop of Worcester, to Jerusalem, in_ 1058[1]. In the year of our Lord 1058, Alured, bishop of Worcester, dedicated, with much solemnity, to the honour of St Peter, the prince of the apostles, a church which he had built and endowed in the city of Gloucester; and afterwards having received the royal licence, he ordained Wolstan, a monk of Worcester, to be abbot of this new church. He then left the bishoprick which had been committed to his government, resigning the same to Herman, and, crossing the seas, travelled in pilgrimage through Hungary and other countries, to Jerusalem. [1] Hakluyt, II. 41. R. Hoveden, fo, 255. line l5. SECTION XI. _Pilgrimage of Ingulphus Abbot of Croyland, to Jerusalem, in 1064_[1]. I, Ingulphus, an humble minister of St Guthlae, in his monastery of Croyland, born of English parents, in the most beautiful city of London, was, in, my early youth, placed for my education first at Westminster, and afterwards prosecuted my studies at Oxford. Having excelled many of my fellow students in learning Aristotle, I entered upon the study of the first and second rhetoric of Tully. As I grew up towards manhood, I disdained the low estate of my parents, and quitting the dwelling of my father, I much affected to visit the courts of kings, delighting in fine garments and costly attire, And behold William, now our renewed sovereign, then only Earl of Normandy, came, with a splendid retinue to London, to confer with King Edward his kinsman. Intruding myself into his company, I proffered my services for the performance of any speedy or important affairs; and accordingly having executed many commissions with good success, I became known to and much beloved by the illustrious earl, and sailed with him to Normandy. Being there appointed his secretary, I governed his court at my pleasure, though envied by several, abasing whom I thought fit, and preferring others at my will. But, prompted by youthful pride, I began even to be wearied of this place, in which I was advanced so far beyond my birth; and, with an inconstant and over-ambitious mind, I vehemently aspired, on all occasions, to climb to higher elevation. About this time there spread a report through Normandy, that several archbishops of the empire, and some even of the secular princes, were desirous, for the salvation of their souls, to go in pilgrimage to Jerusalem, there to pay their devotions at the Holy Sepulchre. Upon this, several of us, who were of the household of our lord, the earl, both gentlemen and clerks, of whom I was the principal person, having received permission from the earl, addressed ourselves for the voyage; and, being together thirty horsemen or more, in company, we went into Germany, and joined ourselves to the Archbishop of Mentz. The whole being assembled, the company of this archbishop amounted to seven thousand persons, all properly provided for the expedition; and we travelled prosperously through many provinces, arriving at length at the city of Constantinople. We there did reverence to the Emperor Alexius, visited the church, of Sancta Sophia, and devoutly kissed many sacred relics. Departing from Constantinople, we travelled through Lycia, where we fell into the hands of Arabian thieves; and after we had been robbed of infinite sums of money, and had lost many of our people, we escaped with extreme peril of our lives, and at length entered joyfully into the most anxiously wished-for city of Jerusalem. We were there received by the most reverend, aged, and holy patriarch Sophronius, with a great melody of cymbals by torch-light, and were conveyed in solemn procession, by a great company of Syrians and Latins, to the church of the Most Holy Sepulchre of our blessed Saviour. Here, how many prayers we uttered, what abundance of tears we shed, what deep sighs we breathed forth, is only known to our Lord Jesus Christ. From the most glorious sepulchre of Christ, we were conducted to visit the other sacred monuments of the holy city; and saw, with weeping eyes, a great number of holy churches and oratories, which Achius the Soldan of Egypt had lately destroyed. And, having deeply bewailed all the ruins of that most holy city, both within and without its walls, and having bestowed money for the re-edifying of some of these, we expressed the most ardent desire to go forth into the country, that we might wash ourselves in the sacred river Jordan, and that we might visit and kiss all the holy footsteps of the blessed Redeemer. But the Arabian robbers, who lurked in every part of the country, would not suffer us to travel far from the city, on account of their numbers and savage manners. About the spring of the year, there arrived a fleet of ships from, Genoa, at the port of Joppa; and when the Christian merchants had exchanged all their commodities in the towns upon the coast, and had likewise visited the holy places, we all embarked. After being tossed about upon the seas by many storms and tempests, we landed at Brundusium; whence, with a prosperous journey, we travelled through Apulia to Rome, where we visited the habitations of the holy apostles St Peter and St Paul, and performed our devotions at various monuments of the holy, martyrs in different parts of the city. From thence, the archbishops and other princes of the empire Journeyed towards the right hand for Germany, while we declined to the left hand into France, taking our leaves of each other with indescribable courtesey and kindly greeting. And at length, of thirty horsemen of us who went from Normandy fat and lusty, scarce twenty poor pilgrims returned, all on foot, and reduced almost to skeletons with fatigue and hardships. [1] Hakluyt, II. 41. Ingulph. Ab. Croyl. apud finem. CHAP. II. _Original Discovery of Greenland by the Icelanders_.[1] Although the discoveries contained in this and the next subsequent chapter were certainty preceded, in point of time, by the voyages of the two Mahomedans, in Chap. IV. and the insertion of these two chapters, II. and III. in this place may therefore be considered as a deviation from the chronological order of our plan; it seemed proper and even necessary, that they should be both introduced here, as presenting an unbroken series of the discoveries of the Norwegians, and as fully authorized by the geographical principles of our arrangement. Among the many petty sovereigns, vikingr or chieftans of Norway, who had been reduced to subjection by Harold Harfagr, or the fair-haired, was one named Thorer. Thorwald, the relative of this person, had lived at the court of Earl Hayne, whence he had been obliged to fly, on account of having committed a murder, and went to Iceland, where he settled a considerable track of country with a new colony. Eric-raude, or red-head, the son of Thorwald, was long persecuted by a powerful neighbour named Eyolf Saur, because Eric had killed some of Eyolf's servants; and at length Eric killed Eyolf likewise. For this and other crimes he was condemned to go into banishment for three years; and knowing that a man named Gunbiorn had previously discovered certain banks to the west of Iceland, named from him Gunbiorn's Schieran, or Gunbar banks, and likewise a country of considerable extent still farther to the westwards, he determined on making a voyage of discovery to that country. Setting sail therefore from Iceland, he soon fell in with a point of land called Hirjalfs-ness; and continuing his voyage to the south-west he entered a large inlet, to which he gave the name of Erics-sound, and passed the winter on a pleasant island in that neighbourhood. In the following year he explored the continent; and returning to Iceland in the third year, he represented his new discovery in the fairest light, bestowing lavish praises on the rich meadows, fine woods, and plentiful fisheries of the country, which he called Greenland, that he might induce a considerable number of people to join with him in colonizing this new country. Accordingly, there set out for this place twenty-five vessels, carrying people of both sexes, household furniture, implements of all kinds, and cattle for breeding, of which only fourteen vessels arrived in safety. These first colonists were soon followed by many more, both from Iceland and Norway; and in a few years their number is said to have increased so much, as to occupy both the eastern and western coasts of Greenland. This is the ordinary and best authenticated account of the discovery and settlement of _Old_ Greenland, which rests on the credit of the great northern historian, Snorro Sturleson, judge of Iceland, who wrote in the year 1215. Yet others assert that Greenland had been known long before, and ground their assertion on letters-patent from the Emperor Lewis the Pious in 834, and a bull of Gregory IV. in 835, in which permission is given to Archbishop Ansgar to convert the Sueones, Danes, Sclavonians; and it is added, the Norwaehers, Farriers, Greenlanders, Halsingalanders, Icelanders, and Scridevinds. Even allowing both charter and bull to be genuine, it is probable that the copy which has come down to our time is interpolated, and that for Gronlandon and Islandon, we ought to read Quenlandon and Hitlandon, meaning the Finlanders and Hitlanders: Quenland being the old name of Finland, and Hitland or Hialtaland the Norwegian name of the Shetland islands. It is even not improbable that all the names in these ancient deeds after the Sueones, Danes, and Sclavonians, had been interpolated in a later period; as St Rembert, the immediate successor of Ansgar, and who wrote his life, only mentions the Sueones, Danes, and Sclavonians, together with other nations in the north; and even Adam of Bremen only mentions these three, and other neighbouring and surrounding nations[2]. Hence the authority of St Rembert and Snorro Sturleson remains firm and unshaken, in spite of these falsified copies of the papal bull and imperial patent; and we may rest assured that Iceland was not discovered before 861, nor inhabited before 874; and that Greenland could hardly have been discovered previous to 982, or 983, and was not inhabited before 985 or 986.--_Forst_. [1] Forster, Voy. and Disc. 79. [2] Vit. S. Anscharii, ap. Langeb. Script. Dan. I. 451. Ad. Brem. Hist. Eccles. Lib. I. cap. 17. CHAP. III. _Early Discovery of Winland by the Icelanders, about A.D. 1001_.[1] The passion which the Nordmen or Normans had always manifested for maritime expeditions, still prevailed among them in the cold and inhospitable regions of Iceland and Greenland. An Icelander, named Herjolf, was accustomed to make a trading voyage every year to different countries, in which latterly he was accompanied by his son, Biorn. About the year 1001, their ships were separated by a storm, and Biorn learned on his arrival in Norway that his father had sailed for Greenland, to which place he resolved to follow his father; but another storm drove him a great way to the south-west of his intended course, and he fell in with an extensive flat country covered all over with thick woods; and just as he set out on his return, he discovered an island on the coast. He made no stay at either of these places; but the wind being now fallen, he made all the haste he could to return by a north-east course to Greenland, where he reported the discovery which he had made. Lief, the son of Eric-raude, who inherited from his father an inordinate desire of distinguishing himself by making discoveries and planting colonies, immediately fitted out a vessel carrying thirty-five men; and taking Biorn along with him, set sail in quest of this newly discovered country. The first land discovered in this voyage was barren and rocky, on which account Lief gave it the name of Helleland, or Rockland. Proceeding farther, they came to a low coast having a sandy soil, which was overgrown with wood, for which reason it was called Mark-land, or the Woody-land. Two days after this they again saw land, having an island lying opposite to its northern coast; and on the mainland they discovered the mouth of a river, up which they sailed. The bushes on the banks of this river bore sweet berries; the temperature of the air was mild, the soil fertile[2], and the river abounded in fish, particularly in excellent salmon. Continuing to sail up the river, they came to a lake, out of which the river took its rise; and here they passed the winter. In the shortest day of winter, the sun remained eight hours above the horizon; and consequently the longest day, exclusive of the dawn and twilight, must have been sixteen hours. From this circumstance it follows, that the place in which they were was in about 49° of north latitude; and as they arrived by a south-westerly course from Old Greenland, after having cleared Cape Farewell, it must either have been the river Gander or the Bay of Exploits, in the island now called Newfoundland. It could not be on the northern coast of the Gulf of St Lawrence; as in that case, they must have navigated through the straits of Belleisle, which could not have escaped their notice. In this place they erected several huts for their accommodation during winter; and they one day found in the thickets a German named Tyrker, one of their own people, who had wandered among the woods and been missing for some time. While absent, he had subsisted upon wild grapes, from which he told them that in his country they used to make wine; and from this circumstance Lief called the country _Winland det gode_, or Wine-land the good[3]. In the following spring they returned to Greenland; and Thorwald, Lief's maternal grandfather, made a trip with the same crew that had attended his grandson, in order to make farther advances in this new discovery; and it is not at all to be wondered at, if people of every rank were eager to discover a better habitation than the miserable coast of Greenland, and the little less dreary island of Iceland. In this voyage the coast of the newly discovered land was examined towards the west, or rather the north-west. Next summer Lief sailed again to Winland, and explored the coast to the east or south-east. The coast was so much covered with wood and beset with islands, that they could not perceive a human creature, or animals of any kind. In the third summer they examined the islands on the coast of Winland, and so damaged their ship that they found it necessary to build a new one, laying up their old vessel on a promontory, to which they gave the name of Kiaeler-ness. In their new vessel they proceeded to examine the eastern or south-eastern shore of Winland, and in their progress they fell in with three boats covered with hides, having three men in each. These they seized, but one man found means to escape from them, and they wantonly butchered all the rest. Soon after this they were attacked by a great number of the natives, armed with bows and arrows, from which they screened themselves in their ship with a fence of planks; and they defended themselves with so much spirit that their enemies were forced to retire, after giving them battle for an hour. Thorwald received a severe wound from an arrow in this skirmish, of which he died; and over his grave, on a cape or promontory, two crosses were erected at his request; from which the cape was called Krossa-ness, or Cross Point. To the natives of Winland, the Icelanders gave the name of Skraellinger, signifying cuttings or dwarfs, on account of their being of very low stature. These were probably the ancestors of the present Eskimaux, who are the same people with the Greenlanders, and are called Eskimantsik in the language of the Abenaki, on account of their eating raw fish; in the same manner as the Russians, in their official state papers, call the Samojeds Sirojed'zi, because they also eat raw and frozen fish and flesh. In the same year Thorstein, the third son of Eric-raude, set sail for Winland, taking with him his wife, Gudridthe daughter of Thorbern, with his children and servants, amounting in all to twenty-five persons; but they were forced by a storm on the western coast of Greenland, where they were obliged to spend the winter, and where Thorstein died, with a large proportion of his retinue, probably of the scurvy. Next spring Gudrid took the dead body of her husband home; and Thorfin, surnamed Kallsefner, an Icelander of some consequence, descended from King Regner-Lodbrok, married the widow of Thorstein, from which he considered himself entitled to the possession of the newly discovered country. He accordingly sailed for Winland with a vast quantity of household furniture, implements of all kinds, and several cattle, and accompanied by sixty-five men and five women, with whom he began to establish a regular colony. He was immediately visited by the Skraellingers, who bartered with him, giving the most valuable furs for such wares as the Icelanders had to give in exchange. The natives would willingly have purchased the weapons of the Icelanders, but this was expressly and judiciously forbidden by Thorfin. Yet one of them found means to steal a battle-ax, of which he immediately made a trial on one of his countrymen, whom he killed with one blow; on which a third person seized the mischievous weapon and threw it into the sea. During a stay of three years, Thorfin acquired a large stock of rich furs and other merchandize, with which he returned to Greenland; and at length removing to Iceland, he purchased an estate in the northern part of Syssel, and built a very elegant house which he called Glaumba. After his death, his widow Gudrid made a pilgrimage to Rome, whence she returned, and ended her days in a nunnery in Iceland, which was built for her by her son Snorro, who was born in Winland. Sometime afterwards, Finbog and Helgo, two Icelanders, fitted out two ships, carrying thirty men, with which they made a voyage to Winland. In this expedition they were accompanied by Freidis, the daughter of Eric-raude; but by the turbulence of her disposition, she occasioned many divisions and quarrels in the infant colony, in one of which Finbog and Helgo were both killed, together with thirty of their followers. Upon this Freidis returned to Greenland, where she lived for some time universally detested and despised, and died in the utmost misery. The remaining colonists were dispersed, and nothing farther that can be depended on remains on record concerning them. Even the Icelandic colony in Greenland has disappeared, and the eastern coast, on which especially it was settled, has become long inaccessible, in consequence of the immense accumulation of ice in the straits between it and Iceland. To this it may be added, that, in the beginning of the fifteenth century, a prodigious number of people were carried off in Norway and Iceland by a disease or pestilence called the _Black Death_; probably the scurvy in its worst state, occasioned by a succession of inclement seasons and extreme scarcity, impelling the famished people to satisfy the craving of hunger upon unwholesome food. Deprived of all assistance from Iceland and Norway, the colonists of Greenland and Winland were in all probability extirpated by the continual hostilities of the Skraellingers, or Eskimaux; and the fabulous idea of any remnant of those in Winland having still an existence in the interior of Newfoundland, is entirely unworthy of any consideration. [1] Forster, Hist. of Disc. in the North, 82. [2] Every quality must be judged of by comparison; and, contrasted with the inhospitable regions of Iceland and Greenland, in lat. 65°, this country, which was as far south as even beyond the south of England, must have appeared admirable.--E. [3] It is true that grapes grow wild in Canada which are very good to eat, yet no one has ever been able to make good wine from their juice. Whether these wild grapes are found in Newfoundland I know not. The species of vines which grow in North America, are named by Linnaeus, Vitis labrusca, vulpina, and arborea.--Forst. The propriety of the names imposed by the Norwegians on their new discoveries is admirable. Iceland, Greenland, Helleland, Markland, Winland, and many others; which are perfectly philosophical, excellently systematic, and infinitely preferable to the modern clumsy appellations, New Britain, New France, New England, New Holland, Sandwich Islands, Society islands, and a multitude of much worse names.--E. CHAP. IV. _Travels of two Mahomedans in India and China, in the Ninth Century._[1] INTRODUCTION. This curious remnant of antiquity was translated from the Arabic, and published in 1718, by Eusebius Renaudot, a learned Member of the French Academy, and of the Academy of Inscriptions and Belles Lettres. It is not known by whom the travels were actually performed, neither can their exact date be ascertained, as the commencement of the MS. which was translated by Renaudot was imperfect; but it appears to have been written in the 237th year of the Hegira, or in the year 851 of the Christian era. Though entitled the travels of _two_ Mahomedans, the travels seem to have been mostly performed by one person only; the latter portion being chiefly a commentary upon the former, and appears to have been the work of one Abu Zeid al Hasan of Siraf, and to have been written about the 803d year of the Hegira, or A.D. 915. In this commentary, indeed, some report is given of the travels of another Mahomedan into China. The MS. employed by Renaudot belonged to the library of the Count de Seignelay, and appears to have been written in the year 619 of the Hegira, or A.D. 1173. The great value of this work is, that it contains the very earliest account of China, penned above four hundred years earlier than the travels of Marco Polo, who was esteemed the first author on the subject before this publication appeared. There are many curious and remarkable passages in these travels, which convey information respecting customs and events that are nowhere else to be found; and though some of these carry a fabulous appearance, the greatest part of them have been confirmed and justified by the best writers in succeeding ages. The first portion, or the actual narrative, begins abruptly, on account of some portion of the original manuscript being lost, which would probably have given the name and country of the author, and the date and occasion of his voyage. In the accompanying commentary by Abu Zeid, we are informed that the date of the narrative was of the Hegira 237, A.D. 851, which circumstance was probably contained in the missing part of the manuscript; but though written then, it is probable that the first journey of the author was undertaken at least twenty years before that date, or in 831, as he observes, that he made a second journey into the same countries sixteen years afterwards, and we may allow four years for the time spent in the two journies, and the intervening space, besides the delay of composition after his last return. Though not mentioned, it is probable his travels were undertaken for the purpose of trade, as we can hardly suppose him to have twice visited those distant countries merely for the satisfaction of curiosity. With regard to the second treatise or commentary, it seems probable, that when the affairs of China became better known, some prince or person of distinction had desired Abu Zeid to examine the former relation, and to inform him how far the facts of the original work were confirmed by succeeding accounts. The date of the commentary is not certainly ascertainable; yet it appears, that Eben Wahab travelled into China A.H. 285. A.D. 898, and that Abu Zeid had conversed with this man after his return, and had received from him the facts which are inserted in his discourse, which therefore is probably only sixty or seventy years posterior to the actual treatise of the nameless traveller. [1] Translation from Renaudot, 8vo. Lond. 1733. See likewise Harris, I. 522. SECTION I. _Original Account of India and China, by a Mahomedan Traveller of the Ninth Century_. The _third_ of the seas we have to mention is that of Herkend[1]. Between this sea and that of Delarowi there are many islands, said to be in number 1900, which divide those two seas from each other[2], and are governed by a queen[3]. Among these islands they find ambergris in lumps of extraordinary bigness, and also in smaller pieces, which resemble plants torn up. This amber is produced at the bottom of the sea, in the same manner as plants are produced upon the earth; and when the sea is tempestuous, it is torn up from the bottom by the violence of the waves, and washed to the shore in the form of a mushroom or truffle. These islands are full of that species of palm tree which bears the cocoa nuts, and they are from one to four leagues distant from each other, all inhabited. The wealth of the inhabitants consists in shells, of which even the royal treasury is full. The workmen in these islands are exceedingly expert, and make shirts and vests, or tunics, all of one piece, of the fibres of the cocoa nut. Of the same tree they build ships and houses, and they are skilful in all other workmanships. Their shells they have from the sea at certain times, when they rise up to the surface, and the inhabitants throw branches of the cocoa nut tree into the water, to which the shells stick. These shells they call Kaptaje. Beyond these islands, and in the sea of Herkend, is Serendib[4] or Ceylon, the chief of all these islands, which are called Dobijat. It is entirely surrounded by the sea, and on its coast they fish for pearls. In this country there is a mountain called Rahun, to the top of which Adam is said to have ascended, where he left the print of his foot, seventy cubits long, on a rock, and they say his other foot stood in the sea at the same time. About this mountain there are mines of rubies, opals, and amethysts. This island is of great extent, and has two kings; and it produces aloes wood, gold, precious stones, and pearls, which last are fished for on the coast; and there are also found a kind of large shells, which are used for trumpets, and much esteemed. In the same sea, towards Serendib, there are other islands, not so many in number as those formerly mentioned, but of vast extent, and unknown. One of these is called Ramni, which is divided among a number of princes, and in it is found plenty of gold. The inhabitants have cocoa nut trees, which supply them with food, and with which also they paint their bodies, and oil themselves. The custom of the country is, that no man can marry till he has killed an enemy, and brought off his head. If he has killed two he claims two wives, and if he has slain fifty he may have fifty wives. This custom proceeds from the number of enemies with which they are surrounded, so that he who kills the greatest number is the most considered. These islands of Ramni abound with elephants, red-wood, and trees called Chairzan, and the inhabitants eat human flesh. These islands separate the sea of Herkend from the sea of Shelabet, and beyond them are others called Najabalus, which are pretty well peopled, both men and women going naked, except that the women wear aprons made of leaves. When shipping goes among these islands, the inhabitants come off in boats, bringing with them ambergris and cocoa nuts, which they barter for iron; for, being free from the inconveniencies either of extreme heat or cold they want no clothing. Beyond these two islands is the sea of Andaman. The people on this coast eat human flesh quite raw; their complexion is black, with frizzled hair, their countenance and eyes frightful, their feet very large, almost a cubit in length, and they go quite naked. They have no sort of barks or other vessels, or they would seize and devour all the passengers they could lay their hands upon. When ships have been kept back by contrary winds, and are obliged to anchor on this barbarous coast, for procuring water, they commonly lose some of their men. Beyond this there is an inhabited mountainous island, which is said to contain mines of silver; but as it does not lie in the usual track of shipping, many have searched for it in vain, though remarkable for a very lofty mountain called Kashenai. A ship, sailing in its latitude, once got sight of this mountain, and steered for the coast, where some people were sent on shore to cut wood: The men kindled a fire, from which there ran out some melted silver, on which they concluded that there must have been a silver mine in the place, and they shipped a considerable quantity of the earth or ore; but they encountered a terrible storm on their voyage back, and were forced to throw all their ore overboard to lighten the vessel. Since that time the mountain has been several times carefully sought for, but no one has ever been able to find it again. There are many such islands in those seas, more in number than can be reckoned; some inaccessible by seamen, and some unknown to them. It often happens in these seas that a whitish cloud suddenly appears over-head, which lets down a long thin tongue or spout, quite to the surface of the water, which is then turned swiftly round as if by a whirlwind, and if a vessel happens to be in the way, she is immediately swallowed up in the vortex. At length this cloud mounts up again and discharges itself in prodigious rain; but it is not known whether this water is sucked up by the cloud, or how this phenomenon comes to pass. All these seas are subject to prodigious storms, which make them boil up like water over a fire; at which times the waves dash the ships against the islands with unspeakable violence, to their utter destruction; and even fish; of all sizes are thrown dead on shore, against the rocks, by the extreme agitation of the sea. The wind which commonly blows upon the sea of Herkend is from a different quarter, or from the N.W.; but this sea is likewise subject to as violent agitations as those just mentioned, and there ambergris is torn up from the bottom, particularly where it is very deep; and the deeper the sea so much the more valuable is the ambergris which it produces. It is likewise observed, that when this sea is tossed by tempestuous winds it sparkles like fire; and it is infested with a certain kind of fish called Lockham, which frequently preys upon men[5]. * * * * * Among other circumstances, the fires which frequently happen at Canfu are not the least remarkable. Canfu is the port of all the ships of the Arabs who trade to China, and fires are there very frequent, because all the houses are of wood or of split canes; besides, ships are often lost in going and coming, or they are plundered, or obliged to make too long a stay in harbours, or to sell their goods out of the country subject to the Arabs, and there to make up their cargoes. In short, ships are under a necessity of wasting much time in refitting, and many other causes of delay. Soliman[6] the merchant, writes, that at Canfu, which is a principal staple of merchants, there is a Mahomedan judge appointed by the emperor of China, who is authorized to judge in every cause which arises among the Mahomedans who resort to these parts. Upon festival days he performs the public services of religion to the Mahomedans, and pronounces the usual sermon or _Kotbat_, which he concludes with the usual form of prayers for the sultan of the Moslems. The merchants of Irak or Persia, who trade to Canfu, are no way dissatisfied with the conduct of this judge in the administration of his office, because his decisions are just and equitable, and conformable to the Koran. Respecting the places whence ships depart and those they touch at, many persons affirm that the navigation is performed in the following order: Most of the Chinese ships take in their cargoes at Siraff[7], where also they ship their goods which come from Basra, Oman, and other ports; and this is done because there are frequent storms and many shallows in those seas. From Basra to Siraff is an hundred and twenty leagues; and when ships have loaded at this latter place they take in water there also. From thence they sail to a place called Mascat, in the extremity of the province of Oman, which is about two hundred leagues from Siraff. On the east coast of this sea, between Siraff and Mascat, is a place called Nasir Bani al Sasack, and an island called Ebn Kahowan, and in this sea there are rocks called Oman, and a narrow strait called Dordur between two rocks, through which ships often venture to pass, but the Chinese snips dare not. There are also two rocks called Kossir and Howare, which scarce appear above the water's edge. After they are clear of these rocks, they steer to a place called Shitu Oman, and take in water at Muscat, which is drawn up from wells, and are here also supplied with cattle from the province of Oman. From Mascat the ships take their departure for India, and first touch at Kaucammali, which is a month's sail from Mascat with a fair wind. This is a frontier place, and the chief arsenal in the province of that name; and here the Chinese ships put in and are in safety, and procure fresh water. The Chinese ships pay here a thousand drams for duties, whereas others pay only from one dinar to ten. From thence they begin to enter the sea of Herkend, and having sailed through it, they touch at a place called Lajabalus, where the inhabitants do not understand Arabic, or any other language in use among merchants. They wear no clothes, are white, and weak in their feet. It is said their women are not to be seen, and that the men leave the island in canoes, hollowed out of one piece, to go in quest of them, and carry them cocoa nuts, mousa, and palm wine. This last liquor is white, and when drank fresh is sweet like honey, and has the taste of cocoa nut milk; if kept some time, it becomes as strong as wine, but after some days changes to vinegar. These people give this wine, and the small quantities of amber which is thrown up on their coasts, for bits of iron, the bargains being made by signs; but they are extremely alert, and are very apt to carry off iron from the merchants without making any return. From Lajabalus the ships steer for Calabar, the name of a kingdom on the right hand beyond the Indies, which depends on the kingdom of Zabage, _bar_ signifying a coast in the language of the country. The inhabitants are dressed in those sorts of striped garments which the Arabs call Fauta, and they commonly wear only one at a time, which fashion is common to people of all ranks. At this place they take in water, which is drawn from wells that are fed by springs, and which is preferred to that which is procured from cisterns or tanks. Calabar is about a month's voyage from a place called Kaukam, which is almost upon the skirts of the sea of Herkend. In ten days after this, ships reach Betuma, from whence, in ten days more, they come to Kadrange. In all the islands and peninsulas of the Indies, water is to be found by digging. In this last mentioned place there is a very lofty mountain, which is entirely inhabited by slaves and fugitives. From thence, in ten days, they arrive at Senef, where is fresh water, and from whence comes the aromatic wood which we call Hud al Senefi. Here is a king; the inhabitants are black, and they wear two striped garments. Having watered at this place, it is ten days passage to Sanderfulat, an island which has fresh water. They then steer through the sea of Sanji, and so to the gates of China; for so they call certain rocks and shallows which form a narrow strait in that sea, through which the ships are obliged to pass. It requires a month to sail from Sanderfulat to China, and it takes eight whole days to steer through among the rocks and shoals. When a ship has got through the before mentioned gates, she goes with the flood tide into a fresh water gulf, and drops anchor in the chief port of China, which is called Canfu[8], where they have fresh water, both from springs and rivers, as also in most of the other cities of China. The city is adorned with large squares, and is supplied with every thing necessary for defence against an enemy, and in most of the other provinces of the empire there are cities of strength similarly fortified. In this port the tide ebbs and flows twice in twenty-four hours; but, whereas from Basra to the island of Bani Kahouan it flows when the moon is at full, and ebbs when she rises and when she sets; from near Bani Kahouan quite to the coast of China it is flood tide when the moon rises, and ebb when she is at her height; and so on the contrary, when she sets, it is flowing water, and when she is quite hidden under the horizon, the tide falls. They say, that in the island of Muljan, between Serendib and Cala, on the eastern shore of the Indies, there are negroes who go quite naked; and when they meet a stranger they hang him up by the heels and slice him into pieces, which they eat quite raw. These negroes, who have no king, feed chiefly on fish, mousa, cocoa nuts, and sugar canes. It is reported, that in some parts of this sea, there is a small kind of fish which flies above the water, and is called the sea locust; that in another part, there is a fish which, leaving the sea, gets up into the cocoa nut trees, and having drained them of their juices, returns to the sea; and it is added, that there is a fish like a lobster or crab, which petrifies as soon as it is taken out of its element, and that when pulverized it is a good remedy for several diseases of the eyes. They say also, that near Zabage there is a volcanic mountain which cannot be approached, which sends forth a thick smoke by day, and throws out flames at night; at the foot of which are two springs of fresh water, one hot and the other cold. The Chinese are dressed in silk garments, both in summer and winter, and this dress is common both to the prince and peasant. In winter, they wear drawers of a particular make, which reach to their feet, and of these, they put on two, three, four, five, or more, one over the other, if they can afford it; and are very careful to be covered quite down to their feet, because of the damps, which are very great, and of which they are extremely apprehensive. In summer they only wear a single garment of silk, or some such light dress, but they have no turbans. Their common food is rice, which they eat frequently with a broth made of meat or fish, like that used by the Arabs, and which they pour upon the rice. Their kings eat wheaten bread, and the flesh of all kinds of animals, not excepting swine, and some others not used by us. They have several sorts of fruits, as apples, lemons, quinces, moulats, sugar canes, citruls, figs, grapes, cucumbers of two sorts, trees, which produce a substance like meal, walnuts, almonds, filberts, pistachios, plumbs, apricots, services, and cocoa nuts, but no store of palms, of which they have only a few about private houses. Their drink is a kind of wine made of rice, having no other wine in the country, neither is any other imported by them. They do not even know what wine is, nor will they drink of it. They have vinegar also, and a kind of comfit, like that called _Natef_ by the Arabs and some others. The Chinese are by no means nice in point of cleanliness, not washing with water when they ease nature but only wiping with paper. They do not scruple to eat of animals which have died, and they practise many other things like the Magians[9]; and in truth, the two religions are much similar. Their women appear uncovered, and adorn their heads with many small ivory combs, of which they wear sometimes a score at one time. The heads of the men are covered by a cap, of a particular make. Thieves are put to death as soon as caught. The Indians and Chinese agree that there are four great or principal kings in the world, all of them allowing that the king of the Arabs is the first and most powerful of kings, the most wealthy, and the most excellent every way, because he is the prince and head of a great religion, and because no other surpasses him. The Emperor of China reckons himself next after the king of the Arabs, after him the king of the Greeks, and lastly the Balhara[10], or king of the Moharmi al Adon, or people who have their ears bored. The Balhara is the most illustrious sovereign in all the Indies, and though all the other kings in India are masters and independent each in their own dominions, they thus so far acknowledge his preeminence, that when he sends ambassadors to the other princes, they are received with extraordinary honours. This king makes magnificent presents after the manner of the Arabs, and has vast numbers of horses and elephants, and great treasures in money. His silver coin is what we call Thartarian drams, being equal to one and a half of the Arabian dram. They are coined with the die of the prince, and bear the year of his reign, counting from the last year of the reign of his predecessor. They compute not their years from the era of Mahomed, like the Arabs, but only by the years of their successive kings. Most of these princes live a long time, many of them having reigned above fifty years; and those of the country believe that the length of their lives and reigns is granted in recompence of their kindness to the Arabs; for there are no princes more heartily affectionate to the Arabs, and their subjects profess the same kindness for us. Balhara is not a proper name, but an appellative, common to all those kings, like Cosroes and some others. The country under the dominion of the prince begins on the coast of the province called Kamcam, and reaches by land to the confines of China. He is surrounded by the dominions of many kings, who are at war with him, yet he never marches against them. One of these is the king of Harez, who has very numerous forces, and is stronger in cavalry than all the other princes of the Indies. He is an enemy to the Arabs, neither is there any prince in India who has a greater aversion to the Mahomedans; though he confesses their king to be the greatest of princes. His dominions are on a promontory, where are much riches, many camels, and abundance of other cattle. The inhabitants traffic for silver, and they say there are mines of that metal on the continent. There are no robbers in this country, nor in the rest of the Indies. On one side of this country is that of Tafek, which is not of very great extent. This king has the finest white women in all the Indies; but he is awed by the kings about him, as his army is very small. He has a great affection for the Arabs as well as the Balhara. These kingdoms border upon the lands of a king called Rami, who is at war with the king of Harez, and with the Balhara likewise. This prince is not much considered, either for the dignity of his birth or the antiquity of his kingdom; but his forces are more numerous than those of the Balhara, and even than those of the kings of Harez and Tafek. It is said that he appears in the field at the head of fifty thousand elephants, and commonly marches in the rainy season, because his elephants cannot move at any other time, as they are unable to bear thirst. His army is said commonly to contain from ten to fifteen thousand tents. In this country they make cotton garments of such extraordinary fineness and perfection, as is to be seen nowhere else. These garments are mostly round, and are wove so extremely fine, that they may be drawn through a moderately sized ring. Shells are current in this country as small money; and they have abundance of gold and silver, aloes wood, and sable skins, of which they make their horse-furniture. In this country is the famous Karkandan, that is the rhinoceros, or unicorn, which has but one horn on his forehead, on which there is a round spot with the representation of a man; the whole horn being black, except the spot in the middle which is white. The rhinoceros is much smaller than the elephant, and resembles the buffalo from the neck downwards, and excels all other creatures in extraordinary strength. His leg is all one thickness, from the shoulder to the foot, and the hoof is not cloven. The elephant flies from the rhinoceros, whose lowing is like that of an ox, with something of the cry of the camel. His flesh is not forbidden, and we have eaten of it; There are great numbers of this creature in the fens of this country, as also in all the other provinces of India; but the horns of these are most esteemed, having generally upon them the figures of men, peacocks, fishes and other resemblances. The Chinese adorn their girdles with these sorts of figures, so that some of their girdles are worth two or three thousand pieces of gold in China, and sometimes more, the price augmenting with the beauty of the figures. All these things are to be purchased in the kingdom of Rahmi, for shells, which are the current money of the country. After this country, there is an inland state distant from the coast, and called Kaschbin, of which the inhabitants are white, and bore their ears. They have camels, and their country is for the most part desert, and full of mountains. Farther on the coast, there is a small kingdom called Hitrange, which is very poor; but in its bay, the sea throws up great quantities of ambergris, and they have elephants teeth and pepper; but the inhabitants eat this last green, because of the small quantity they gather. Beyond these, there are other kingdoms, but their numbers and names are unknown. Among these is one named Mujet, the inhabitants of which are white and dress after the Chinese manner; their country is full of mountains, having white tops, and of very great extent, in which there are great quantities of musk; esteemed the most exquisite of any in the world. They have continual war with all the surrounding kingdoms; The kingdom of Mabet is beyond that of Mujet, wherein are many cities, and the inhabitants have even a greater resemblance to the Chinese than those of Mujet; for they have officers or eunuchs like those who govern the cities among the Chinese. The country of Mabet borders upon China, and is at peace with the emperor, but not subject to him. The king of Mabet sends ambassadors every year with presents to the emperor of China, who in return sends ambassadors and presents to Mabet. But when the ambassadors of Mabet enter China, they are very carefully watched, lest they should survey the country, and form designs of conquest; which would be no difficult matter, as their country is very extensive, and extremely populous, and as they are only divided from China by rocks and mountains. It is said that, in the country of China, there are above two hundred cities having jurisdiction over others, each of which has a governor and an eunuch or lieutenant. Canfu is one of these cities, being the port for all shipping, and has jurisdiction over twenty towns. A town is raised, to the dignity of a city, by the grant of certain large trumpets. These are three or four cubits in length, and as large about as can be grasped by both hands, growing smaller towards the end which is fitted to the mouth. On the outside, they are adorned with Chinese ink, and may be heard at the distance of a mile. Each city has four gates, at each of which five of these trumpets are stationed, which are sounded at certain hours of the day and night. There are also ten drums in each city, which are beaten at the same times; and this is done as a public token of obedience to the emperor, and to point out the hours of the day and night to the inhabitants; and for ascertaining the time; they have sun dials, and clocks with weights[11]. In China they use a great quantity of copper money, like that named falus by the Arabians, which is the only sort of small money, and is current all over the country, and is indeed the only current coin. Yet their emperor has treasures like other kings, containing abundance of gold and silver, with jewels, pearls, silk, and vast quantities of rich stuffs of all kinds, which are only considered as moveables or merchandize; and from foreign commerce they derive ivory, frankincense, copper in bars, tortoise shell, and unicorns horns, with which they adorn their girdles. Of animals they have abundance, particularly of beasts of burden; such as oxen, horses, asses, and camels; but they have no Arabian horses. They have an excellent kind of earth, of which they make a species of ware equal in fineness to glass, and almost equally transparent. When merchants arrive at Canfu, the Chinese seize their cargoes, which they convey to warehouses, where the goods are detained six months, until the last merchant ship of the season has arrived; they then detain three parts in ten of every species of commodity, or thirty per cent as duty, and return the rest to the merchants. Besides which, if the emperor has a mind for any particular article, his officers have a right of taking it in preference to any other person, paying for it, however, to the utmost value; and they dispatch this business with great expedition, and without the least injustice. They commonly take the whole importation of camphor, on the account of the emperor, and pay for it at the rate of fifty _fakuges_ per _man_, each fakuge being worth a thousand _falus_, or pieces of copper coin. When it happens that the emperor does not take the camphor, it sells for half as much again. The Chinese do not bury their dead till the day twelve months after their decease; but keep them all this time in coffins in some part of their houses, having previously dried them by means of quicklime. The bodies of their kings are embalmed with aloes and camphor. They mourn during three whole years, and whoever transgresses this law is punished with the bamboo, a chastisement to which both men and women are subjected, and are at the same time reproached for not shewing concern for the death of their parents. They bury their dead in deep pits, much like those in use among the Arabs. During all the time that the dead body is preserved in the house, meat and drink are regularly set before it every evening; and if they find these gone in the morning, they imagine that the dead have consumed all; and all this time they cease not from bewailing their loss, insomuch, that their expences upon these occasions, in paying the last duties to their deceased relations, are exorbitant, and often consume their wealth and estates, to the utter ruin of the living. In former times, they buried very rich apparel, and those expensive girdles already mentioned, with the bodies of their kings, and others of the blood royal; but this custom is now discontinued, because it has happened that the bodies have been dug up from their graves by thieves, for the sake of what was buried with them. The whole nation, great and small, rich and poor, are taught to read and write. The titles of their viceroys or governors, are varied according to the dignity and rank of the cities under their government. Those of the smaller cities are called _Tusing_, which signifies the governor of a town. Those of the greater cities, such as Canfu, are stiled _Difu_, and the eunuch or lieutenant is stiled _Tukam_. These lieutenants are selected from among the inhabitants of the cities. There is also a supreme judge called _Lakshima-makvan_, and they have other names for other officers, which we do not know how properly to express. A person is never raised to the dignity of a prince, or governor of a city, until he has attained to his fortieth year; for then they say he has acquired experience. When one of these princes or viceroys holds his court, in the city of his residence, he is seated on a tribunal, in great state, and receives the petitions or complaints of the people; having an officer called _Lieu_, who stands behind the tribunal, and indorses an answer upon the petition, according to the order of the viceroy; for they null no applications but what are in writing, and give all their decisions in the same manner. Before parties can present their petitions to the viceroy, they must be submitted to the proper officer for examination, who sends them back if he discovers any error; and no person may draw up any of those writings which are to be presented to the viceroy, except a clerk versant in business, who must mark at the bottom that it is written by such a man, the son of such a man: And if the clerk is guilty of any error or mistake, he is punished with the bamboo. The viceroy never seats himself on his tribunal until he has eaten and drank, lest he should be mistaken in some things; and he receives his subsistence from the public treasury of the city over which he presides. The emperor, who is above all these princes or petty kings, never appears in public but once in ten months, under the idea that the people would lose their veneration for him if he shewed himself oftener; for they hold it as a maxim, that government can only subsist by means of force, as the people are ignorant of the principles of justice, and that constraint and violence are necessary to maintain among them the majesty of empire. There are no taxes imposed upon the lands, but all the men of the country are subject to a poll-tax in proportion to their substance. When any failure of crops makes necessaries dear, the king opens his store-houses to the people, and soils all sorts of necessaries at much cheaper rates than they can be had in the markets; by which means famine is prevented, and no dearth is of any long continuance. The sums that are gathered by this capitation tax are laid up in the public treasury, and I believe, that from this tax, fifty thousand dinars are paid every day into the null of Canfu alone, although that city is not one of the largest. The emperor reserves to himself the revenues which arise from the salt mines, and those which are derived from impositions upon a certain herb called _Tcha_, which they drink with hot water, and of which vast quantities are sold in all the cities in China. This is produced from a shrub more bushy than the pomegranate tree, and of a more pleasant smell, but having a kind of a bitterish taste. The way of using this herb is to pour boiling water upon the leaves, and the infusion cures all diseases. Whatever sums come into the public treasury arise from the capitation tax, the duties upon salt, and the tax upon this leaf. In every city there is a small bell hung to the wall, immediately over the head of the viceroy or governor, which may be rung by a string which reaches about three miles, and crosses the high way, on purpose that all the people may have access to it; und whenever the string is pulled, and the bell strikes, the person who thus demands justice is immediately commanded to be brought into the presence, where he sets forth his case in person. If any person inclines to travel from one part of the country to another, he must have two passes along with him, one from the governor, and the other from the lieutenant. The governor's pass permits him to set out on his journey, and specifies the name of the traveller, and of all that are in his company, with their names and ages; for every person in China, whether native, Arab, or other foreigner, is obliged to make a full declaration of every thing he knows about himself. The lieutenant's pass specifies the exact quantities of goods and money which the traveller and his company take along with them, and this is done for the information of the frontier places, where both passes are regularly examined; for whenever a person arrives at any of these places, it is entered in the register that such a one, the son of such a one, of such a family, passed through the place, in such a month, day, and year, and in such company. By this means they prevent any one from carrying off the money or effects of others, or the loss of their own goods in case of accident; so that if any thing has been taken away unjustly, or if the traveller should die on the road, it may be immediately known where the things are to be found, that they may be restored to the claimants, or to the heirs of the deceased. The Chinese administer justice with great strictness, in all their tribunals. When any person commences a suit against another, he sets down his claim in writing, and the defendant writes down his defence, which he signs, and holds between his fingers. These two writings are delivered in at the same time; and being examined, sentence is pronounced in writing, each of the parties having his papers returned to him, the defendant having his delivered first. When one party denies what the other affirms, he is ordered to return his writing; and if the defendant thinks he may do it safely, and delivers in his papers a second time, those of the plaintiff are likewise called for; and he who denies the affirmation of the other, is warned, that if he does not make out what he denies, he shall undergo twenty strokes of the bamboo on his buttocks, and shall pay a fine of twenty _fakuges_, which amount to about two hundred dinars. And the punishment of the bamboo is so severe, that the criminal can hardly survive, and no person in all China is permitted to inflict it upon another by his own authority, on pain of death, and confiscation of his goods; so that no one is ever so hardy as to expose himself to such certain danger, by which means justice is well administered to all. No witnesses are required, neither do they put the parties upon oath. When any person becomes bankrupt, he is immediately committed to prison in the governor's palace, and is called upon for a declaration of his effects. After he has remained a month in prison, he is liberated by the governor's order, and a proclamation is made, that such a person, the son of such a one, has consumed the goods of such a one, and that if any person possesses any effects, whatever belonging to the bankrupt, a full discovery must be made within one month. If any discovery is made of effects belonging to the bankrupt, which he had omitted to declare, he suffers the punishment of the bamboo, and is upbraided with having remained a month in prison, eating and drinking, although he has wherewithal to satisfy his creditors. He is reproached for having fraudulently procured and embezzled the property of others, and is chastised for stripping other people of their substance. But if, after every inquiry, the debtor does not appear to have been guilty of any fraud, and if it is proved to the satisfaction of the magistrate, that he has nothing in the world, the creditors are called in, and receive a part of their claims from the treasury of the Bagbun. This is the ordinary title of the emperor of China, and signifies the Son of Heaven, which we ordinarily pronounce Magbun. After this, it is publickly forbidden to buy of or sell to the bankrupt, that he may not again have an opportunity of defrauding his creditors, by concealing their money or effects. If it be discovered that the bankrupt has any money or effects in the hands of another, and that person makes no disclosure within the time limited, the person guilty of this concealment is bambooed to death, and the value discovered is divided among the creditors; but the debtor or bankrupt must never more concern himself with trade. Upon a stone ten cubits high, erected in the public squares of all the cities, the names of all sorts of medicines, with the exact prices of each, are engraven; and when the poor stand in need of relief from physic, they receive, at the treasury, the price that each medicine is rated at. In China there is no tax upon land, but every male subject pays a rateable capitation in proportion to his wealth and possessions. When a male child is born, his name is immediately entered in a public register, and when he has attained his eighteenth year he begins to pay the poll-tax; but when once a man has reached his eightieth year, he not only ceases to contribute, but even receives a pension from the treasury, as a provision for old age, and in acknowledgment of what he paid during his youth. There are schools, maintained at the public charge, in every town, where the children of the poor are taught to read and write. The women wear nothing on their heads besides their hair, but the men are covered. In China there is a certain town called _Tayu_, having a castle, advantageously situated on a hill, and all the fortresses in the kingdom are called by the same name. The Chinese are generally handsome, of comely stature, and of fair complexions, and by no means addicted to excess in wine. Their hair is blacker than that of any other nation in the world, and the Chinese women wear it curled. In the Indies, when one man accuses another of a capital crime, it is usual to ask the accused if he is willing to undergo the trial by fire, and if he consents, the ceremony is conducted in the following manner: A piece of iron is heated red hot, and the accused is desired to stretch out his hand, on which they put seven leaves of a certain tree, and above these the red hot iron is placed. In this condition he walks backwards and forwards for some time, and then throws off the iron. Immediately after this his hand is covered with a leathern bag, which is sealed with the prince's signet; and if at the end of three days he appears and declares that he has suffered no hurt, they order him to take out his hand, and if no sign of fire is visible, he is declared innocent of the crime laid to his charge, and the accuser is condemned to pay a fine of a _man_ of gold to the prince. Sometimes they boil water in a caldron, till it is so hot that no one can touch it; they then throw in an iron ring, and the accused is commanded to thrust down his hand to bring up the ring. I saw one who did this and received no manner of harm. In this case, likewise, if the accused remain unhurt, the accuser pays a fine of a _man_ of gold. When a king dies in the island of Serendib, which is the last of the islands of the Indies, his body is laid in an open chariot, in such a posture, that his head hangs backward, almost touching the ground, with his hair trailing on the earth; and the chariot is followed by a woman, who sweeps the dust on the face of the deceased, while she proclaims with a loud voice: "O man! behold your king! He was yesterday your master, but now the dominion which he exercised over you is at an end. He is reduced to the state you now see, having left the world; and the arbiter of life and death hath withdrawn his soul. Count not, therefore, O man! upon the uncertain hopes of this life." This or a similar proclamation is continued for three days; after which the body is embalmed with sandal wood, camphor, and saffron, and is then burned, and the ashes are scattered to the winds. When they burn the body of a king, it is usual for his wives to jump into the fire and burn along with him; but this they are not constrained to do. The same custom of burning the bodies of the dead prevails over all the Indies. In the Indies there are men who devote themselves to live in the woods and mountains, professing to despise what other men most value, abstaining from every thing but such wild herbs and fruits as are to be found in the woods, and they affix an iron buckle to their genitals in such a manner as to interdict all commerce with woman. Some of these go quite naked, or have only the skin of a leopard thrown over them, and keep perpetually standing with their faces to the sun. I formerly saw one in that posture; and on my return to the Indies, sixteen years afterwards, I found him in the very same attitude, it being astonishing that he had not lost his sight by the heat and glare of the sun. In all these kingdoms the sovereign power resides in the royal family, without ever departing from it, and the heirs of the family follow each other in regular succession. In like manner, there are families of learned men, of physicians, and of all the artificers concerned in the various arts; and none of these are ever mixed with the family of a different profession. The several states of the Indies are not subject to one king, but each province has its own; though the Balhara is considered in the Indies as king of kings. The Chinese are fond of gaming and all manner of diversions; but the Indians condemn them, and have no pleasure in such employments. They drink no wine, neither do they use vinegar, because it is made from wine; although this abstinence does not proceed from any religious duty: but they allege that a king given to wine is not worthy of being a king; for how should a drunkard be able to manage the affairs of a kingdom, especially as wars are so frequent between the neighbouring states? Their wars are not usually undertaken to possess themselves of the dominions of others, and I never heard of any except the people bordering on the pepper country that seized the dominions of their neighbours after victory. When a prince masters the dominions of a neighbour, he confers the sovereignty upon some person of the royal family of the conquered country, and thus retains it in dependence upon himself, under the conviction that the natives would never submit to be otherwise governed. When any one of the princes or governors of cities in China is guilty of a crime, he is put to death and eaten; and in general, it may be said that the Chinese eat all those who are put to death. When the Indians and Chinese are about to marry and the parties are agreed, presents are interchanged, and the marriage ceremony is solemnized amidst the noise of drums and various sorts of instruments. The presents consist in money, and all the relatives and friends contribute as much as they can afford. If any man in the Indies runs away with a woman and abuses her, both are put to death; unless it is proved that force has been used against the woman, in which case the man only is punished. Theft is always punished capitally, both in India and China, whether the theft be considerable or trifling; but more particularly so in the Indies, where, if a thief have stolen even the value of a small piece of money, he is impaled alive. The Chinese are much addicted to the abominable vice of pederasty, which they even number among the strange acts they perform in honour of their idols. The Chinese buildings are of wood, with stone and plaster, or bricks and mortar. The Chinese and Indians are not satisfied with one wife, but both nations marry as many as they please, or can maintain. Rice is the common food of the Indians, who eat no wheat; but the Chinese use both indifferently. Circumcision is not practised either by the Chinese or Indians. The Chinese worship idols, before whom, they fall down and make prayers, and they have books which explain the articles of their religion. The Indians suffer their beards to grow, but have no whiskers, and I have seen one with a beard three cubits long; but the Chinese, for the most part, wear no beards. Upon the death of a relation, the Indians shave both head and face. When any man in the Indies is thrown into prison, he is allowed neither victuals nor drink for seven days together; and this with them answers the end of other tortures for extorting from the criminal a confession of his guilt. The Chinese and Indians have judges besides the governors, who decide in causes between the subjects. Both in India and China there are leopards and wolves, but no lions. Highway robbers are punished with death. Both the Indians and Chinese imagine that the idols which they worship speak to them, and give them answers. Neither of them kill their meat by cutting the throat, as is done by the Mahomedans, but by beating them on the head till they die. They wash not with well water, and the Chinese wipe themselves with paper, whereas the Indians wash every day before eating. The Indians wash not only the mouth, but the whole body before they eat, but this is not done by the Chinese. The Indies is larger in extent by a half than China, and has a great many more kingdoms, but China is more populous. It is not usual to see palm trees either in the Indies or in China, but they have many other sorts of trees and fruits which we have not. The Indians have no grapes, and the Chinese have not many, but both abound in other fruits, though the pomegranate thrives better in India than in China. The Chinese have no sciences, and their religion and most of their laws are derived from the Indians. They even believe that the Indians taught them their worship of idols. Both nations believe the Metempsycosis, though they differ in many of the precepts and ceremonies of their religion. Physic and philosophy are cultivated among the Indians, and the Chinese have some skill in medicine; but that almost entirely consists in the art of applying hot irons or cauteries. They have some smattering of astronomy; but in this likewise the Indians surpass the Chinese. I know not that even so much as one man of either nation has embraced Mahomedism, or has learned to speak the Arabic language. The Indians have few horses, and there are more in China; but the Chinese have no elephants, and cannot endure to have them in their country. The Indian dominions furnish a great number of soldiers, who are not paid by their kings, but, when called out to war, have to take the field and serve entirely at their own expense; but the Chinese allow their soldiers much the same pay as is done by the Arabs. China is a pleasant and fruitful country, having numerous extensive and well fortified cities, with a more wholesome climate and less fenny country than India, in which most of the provinces have no cities. The air in China likewise is much better than in India, and there are scarcely any blind persons, or who are subject to diseases of the eyes; and similar advantages are enjoyed by several of the provinces of India. The rivers of both countries are large, and surpass our greatest rivers, and much rain falls in both countries. In the ladies there are many desert tracks, but China is inhabited and cultivated through its whole extent. The Chinese are handsomer than the Indians, and come nearer to the Arabs in countenance and dress, in their manners, in the way of riding, and in their ceremonies, wearing long garments and girdles in the manner of belts; while the Indians wear two short vests, and both men and women wear golden bracelets, adorned with precious stones. Beyond the kingdom of China, there is a country called _Tagazgaz_, taking its name from a nation of Turks by which it is inhabited, and also the country of Kakhan which borders on the Turks. The islands of Sila are inhabited by white people, who send presents to the Emperor of China, and who are persuaded that if they were to neglect this the rain of heaven would not fall upon their country. In that country there are white falcons; but none of our people have been there to give us any particular information concerning them. [1] This is probably the sea about the Maldives, which, according to the eastern geographers, divides that part of the Indian Ocean from the sea of Delarowi, or the Magnus Sinus of the ancients. The eastern writers often speak of the Seven Seas, which seems rather a proverbial phrase, than a geographical definition. These are the seas of China, India, Persia, Kolzoum, or the Red Sea, of Rum or Greece, which is the Mediterranean, Alehozar or the Caspian, Pont or the Euxine. The sea of India is often called the Green Sea, and the Persian Gulf the sea of Bassora. The Ocean is called Bahr Mahit.--Harris [2] Male-dive signifies, in the Malabar language, a thousand isles.--E. [3] The subsequent accounts of these islands do not justify this particular sentence, if the author meant that they were always governed by a queen. It might be so in this time by accident, and one queen might have succeeded another, as Queen Elizabeth did Queen Mary.--Harris. [4] This is the Taprobana of the ancients, and has received many names. In Cosmas Indicopleustes, it is called Sielendiba, which is merely a Grecian corruption of Sielea-dive, or Sielen island; whence the modern name of Ceylon.--E. [5] This is probably the shark, which is common on all the coasts of India. There was a portion of the MS. wanting at this place; wherein the author treated of the trade to China as it was carried on in his time, and of the causes which had brought it into a declining condition. --Renaud. [6] Perhaps some account of this Soliman might be contained in the lost pages: But the circumstance of a Mahomedan judge or consul at Canfu is a circumstance worthy of notice, and shews that the Mahomedans had carried on a regular and settled trade with China for a considerable time, and were in high estimation in that country.--Renaud. [7] It is difficult at this distance of time to ascertain the rout laid down by this author, on account of the changes of names. This mart of Siraff is not to be met with in any of our maps; but it is said by the Arabian geographers to have been in the gulf of Persia, about sixty leagues from Shiraz; and that on its decay, the trade was transferred to Ormuz.--Renaud. [8] It is probable, or rather certain, that Canton is here meant.--E. [9] Meaning the Parsees or Guebres, the fire-worshippers of Persia.--E. [10] It is probable that this Balhara, or king of the people with bored ears, which plainly means the Indians, was the Zamorin or Emperor of Calicut; who, according to the reports of the most ancient Portuguese writers concerning India, was acknowledged as a kind of emperor in the Indies, six hundred years before they discovered the route to India by the Cape of Good Hope.--Harris. The original editor of this voyage in English, Harris, is certainly mistaken in this point. The Balhara was the sovereign of Southern Seindetic India; of which dominion Guzerat was the principal province.--E. [11] This is a very early notice of the construction and use of clocks, or machinery to indicate divisions of time, by means of weights.--E. SECTION II. _Commentary upon the foregoing Account, by Abu Zeid al Hasan of Siraff_. Having very carefully examined the book I was desired to peruse, that I might confirm what the author relates so far as he agrees with what I have learnt concerning the affairs of navigation, the kingdoms on the coast, and the state of the countries of which he treats, and that I might add what I have elsewhere collected concerning these matters: I find that this book was composed in the year of the Hegira 237, and that the accounts given by the author are conformable with what I have heard from merchants who have sailed from _Irak_ or Persia, through these seas. I find also all that the author has written to be agreeable to truth, except some few passages, in which he has been misinformed. Speaking of the custom, of the Chinese in setting meat before their dead, and believing that the dead had eaten, we had been told the same thing, and once believed it; but have since learnt, from a person of undoubted credit, that this notion is entirely groundless, as well as that the idolaters believe their idols speak to them. From that creditable person we have likewise been informed, that the affairs of China wear quite a different aspect since those days: and since much has been related to explain why our voyages to China have been interrupted, and how the country has been ruined, many customs abolished, and the empire divided, I shall here declare what I know of that revolution. The great troubles which have embroiled the affairs of this empire, putting a stop to the justice and righteousness there formerly practised, and interrupting the ordinary navigation from Siraff to China, was occasioned by the revolt of an officer named Baichu, in high employment, though not of the royal family. He began by gathering together a number of vagabonds, and disorderly people, whom he won to his party by his liberalities, and formed into a considerable body of troops. With these he committed hostilities in many parts of the country, to the great loss of the inhabitants; and having greatly increased his army, and put himself into a condition to attempt greater things, he began to entertain a design of subduing the whole empire, and marched direct for Canfu, one of the most noted cities in China, and at that time the great port for our Arabian commerce. This city stands upon a great river, some days sail from the sea, so that the water there is fresh. The citizens shut their gates against him, and he was obliged to besiege it a great while; but at length he became master of the city, and put all the inhabitants to the sword. There are persons fully acquainted with the affairs of China, who assure us, that besides the Chinese who were massacred upon this occasion, there perished one hundred and twenty thousand Mahomedans, Jews, Christians, and Parsees, who were there on account of traffic; and as the Chinese are exceedingly nice in the registers they keep of foreigners dwelling among them, this number may be considered as authentic. This took place in the year of the hegira 264, or of Christ 877. He also cut down the mulberry trees, which are carefully cultivated by the Chinese for their leaves, on which the silk worms are fed; and owing to this, the trade of silk has tailed, and that manufacture, which used to be much prosecuted in all the countries under the Arabian government, is quite at a stand. Having sacked and destroyed Canfu, he possessed himself of many other cities, which he demolished, having first slain most of the inhabitants, in the hope that he might involve all the members of the royal family in this general massacre, that no one might remain to dispute with him for the empire. He then advanced to Cumdan[1], the capital city, whence the emperor was obliged to make a precipitate retreat to the city of Hamdu, on the frontiers towards Thibet. Puffed up with these great successes, Baichu made himself master of almost the whole country, there being no one able to dispute his authority. At length the emperor wrote to the king of the Tagazgaz in Turkestan, with whom he was in some degree allied by marriage, imploring his assistance to subdue the rebellion. The king of the Tagazgaz dispatched his son, at the head of a very numerous army, into China, and after a long and arduous contest, and many battles, Baichu was utterly defeated, and it was never known afterwards what became of him; some believing that he fell in the last battle, while others supposed that he ended his days in a different manner. The emperor of China now returned to his capital, much weakened and dispirited in consequence of the embezzlement of his treasures, and the loss of the best of his officers and troops, and the horrible devastations, calamities, and losses which his empire had sustained; yet he made himself master of all the provinces which had revolted from his authority. He would not, however, lay his hands upon the goods of his subjects, notwithstanding the exhausted state of his finances, but satisfied himself with what was still left in his coffers, and the small remains of the public money that was to be found, requiring nothing from his subjects, but what they were willing to give, and only demanding obedience to the laws and to his authority, considering that they had been already severely oppressed in consequence of the rebellion. Thus, China became like the empire of Alexander, after the defeat and death of Darius, when he divided the provinces among his chiefs, who became so many kings. For now, each of the Chinese princes, or viceroys, joined themselves into petty alliances, making wars among themselves without the authority of the emperor; and when the stronger had subdued the weaker, and acquired possession of his province, the subjects of the vanquished prince were unmercifully wasted and plundered, and even barbarously devoured: a cruel practice allowed by the laws of their religion, which even permit human flesh to be exposed to public sale in the markets. There arose from all these confusions many unjust dealings with the merchants; and there was no grievance so intolerable, or treatment so bad, but what was exercised upon the Arab merchants, and captains of ships, extorting from them what was altogether uncustomary, seizing upon their effects, and behaving towards them quite contrary to all the ancient usages; so that our merchants were forced to return in crowds to Siraff and Oman[2]. The punishment of married persons, convicted of adultery, as well as for the crimes of homicide and theft, is as follows: The hands are bound fast together, and forced backwards over the head, till they rest on the neck. The right foot is then fastened to the right hand, and the left foot to the left hand, and all drawn tight together behind the back, so that the criminal is incapable to stir; and by this torture the neck is dislocated, the joints of the arms start from their sockets, and the thigh bones are disjointed;--in short, the tortured wretch would soon expire without any farther process; yet, in that state, he is beaten by bamboos till at the last gasp, and is then abandoned to the people, who devour the body. There are women in China who refuse to marry, and prefer to live a dissolute life of perpetual debauchery. A woman who has made this election, presents herself in full audience before the commanding officer of a city, declares her aversion to marriage, and desires to be enrolled among the public women. Her name is then inserted in the register, with the name of her family, the place of her abode, the number and description of her jewels, and the particulars of her dress. She has then a string put round her neck, to which is appended a copper ring, marked with the king's signet, and she receives a writing, certifying that she is received into the list of prostitutes, and by which she is entitled to a pension from the public treasury of so many _falus_ yearly, and in which the punishment of death is denounced against any man who should take her to wife. Every year, regulations are published respecting these women, and such as have grown old in the service are struck off the list. In the evening, these women walk abroad in dresses of different colours, unveiled, and prostitute themselves to all strangers who love debauchery; but the Chinese themselves send for them to their houses, whence they do not depart till next morning. The Chinese coin no money, except the small pieces of copper like those we _falus_, nor will they allow gold and silver to be coined into specie, like our dinars and drams; for they allege that a thief may carry off ten thousand pieces of gold from the house of an Arab, and almost as many of silver, without being much burthened, and so ruin the man who suffers the loss; but in the house of a Chinese, he can only carry off ten thousand _falus_ at the most, which do not make above ten meticals or gold dinars in value. These pieces of copper are alloyed with some other metal, and are about the size of a dram, or the piece of silver called _bagli_, having a large hole in the middle to string them by. A thousand of them are worth a metical or gold dinar; and they string them by thousands, with a knot distinguishing the hundreds. All their payments, whether for land, furniture, merchandize, or any thing else, are made in this money, of which there are some pieces at Siraff, inscribed with Chinese characters. The city of Canfu is built of wood and canes interwoven, just like our lattice-work of split canes, the whole washed over with a kind of varnish made of hempseed, which becomes as white as milk, having a wonderfully fine gloss. There are no stairs in their houses, which are all of one storey, and all their valuables are placed in chests upon wheels, which in case of fire can easily be drawn from place to place, without any hinderance from stairs. The inferior officers of the cities, and those commonly who have the direction of the customs and of the treasury, are almost all eunuchs, some of whom have been captured on the frontiers and made so, while others are so treated by their fathers, and sent as presents to the emperors. These officers are at the head of the principal affairs of state, and have the management of the emperor's private affairs, and of the treasury; and those, particularly, who are sent to Canfu, are selected from this class. It is customary for them, and for the viceroys or governors of the cities, to appear abroad from time to time in solemn procession. On these occasions, they are preceded by men who carry great pieces of wood, like those used in the Levant instead of bells by the Christians, on which they make a noise which is heard at a great distance, upon which every person gets out of the way of the prince or eunuch. Even if a man is at his door, he goes in, and keeps his door shut till the great personage has gone by. Thus, not a soul is in the way, and this is enjoined that they may strike a dread into the people, and be held in veneration; and the people are not allowed to see them often, lest they should grow so familiar as to speak to them.. All these officers wear very magnificent dresses of silk, so fine that none such is brought into the country of the Arabs, as the Chinese hold it at a very high price. One of our chief merchants, a man of perfect credibility, waited upon an eunuch who had been sent to Canfu, to purchase some goods from the country of the Arabs. The eunuch had upon his breast a short and beautiful silk vest, which was under another silk vest, and seemed to have two other vests over that again; and perceiving that the Arab eyed him very steadfastly, he asked him the cause; and being told that he admired the beauty of the little vest under his other garments, the eunuch laughed, and holding out his sleeve to him, desired him to count how many vests he had above that which he so much admired. He did so, and found five, one over the other, and the little rich vest undermost. These garments are all wove of raw silk, which has never been washed or fulled; and those worn by the princes or governors are still richer, and more exquisitely, wrought. The Chinese surpass all nations in all arts, and particularly in painting, and they perform such perfect work, as others can but faintly imitate. When an artificer has finished a piece, he carries it to the prince's palace to demand the reward which he thinks he deserves, for the beauty of his performance; and the custom is for the prince to order the work to be left at the gate of the palace for a whole year, and if in that time no person finds a just fault in the piece, the artificer is rewarded, and admitted into the body of artists; but if any fault is discovered, the piece is rejected, and the workman sent off without reward. It happened once, that one of these artists painted an ear of corn, with a bird perched upon it, and his performance was very much admired. This piece, stood exposed to public view as usual, and one day a crooked fellow going past, found fault with the picture, and was immediately conducted to the prince or governor, who sent for the painter that he might hear his piece criticized. Being asked what fault he had to find, he answered, that every one knew that a bird never settles on an ear of corn, but it must bend under the weight; whereas this painter had represented the ear of corn bolt upright, though loaded with a bird. The objection was held just, and the painter was dismissed without reward. By such means, they excite their workmen to aim at perfection, and to be exceedingly nice and circumspect in what they undertake, and to apply their whole genius to any thing that has to go through their hands. There dwelt at Basra one Ebn Wahab, of the tribe of Koreish, descended from Hebar, the son of Al Asud, who quitted Basra when it was sacked, and came to Siraff, where he saw a ship preparing to sail for China[3]. The humour took him to embark in this ship for China, and he had the curiosity to visit the emperor's court. Leaving Canfu, he went to Cumdan, after a journey of two months, and remained a long while at the court, where he presented several petitions to the emperor, setting forth, that he was of the family of the prophet of the Arabs. After a considerable interval, the emperor ordered him to be lodged in a house appointed for the purpose, and to be supplied with every thing he might need. The emperor then wrote to the governor of Canfu, to inquire carefully among the Arabian merchants respecting this man's pretensions; and receiving a full confirmation of his extraction, received him to an audience, and made him rich presents, with which he returned to Irak. When, we saw him, this man was much advanced in years, but had his senses perfectly. He told us that the emperor asked him many questions respecting the Arabs, and particularly how they had destroyed the kingdom of the Persians. Ebn Wahab answered, that they had done it by the assistance of God, and because the Persians were immersed in idolatry, adoring the sun, moon, and stars, instead of the Almighty. The emperor said, that they had conquered the most illustrious kingdom of the earth, the best cultivated, the most populous, the most pregnant of fine wits, and of the highest fame. The emperor then asked Ebn Wahab what account the Arabs made of the other kings of the earth; to which he answered that he knew them not. Then the emperor caused the interpreter to say, we admit but five great kings. He who is master of Irak has the kingdom of widest extent, which is surrounded by the territories of other kings, and we find him called King of Kings. After him is the emperor of China, who is styled King of Mankind, for no king has more absolute authority over his subjects, and no people can be more dutiful and submissive than his subjects. Next is the king of the Turks, whose kingdom borders on China, and who is styled the King of Lions. Next is the king of the Elephants, who is king of the Indies, whom we call King of Wisdom. Last of all is the King of Greece, whom we call King of Men, as there are no men of better manners, or comlier appearance, on the face of the earth, than his subjects. Ebn Wahab was then asked if he knew his lord and master the prophet Mohammed, and if he had seen him? How could that be, said Wahab, seeing that he is with God? Being then asked what manner of person he was; he answered that he was very handsome. Then a great box was brought, out of which another box was taken, and the interpreter was desired to shew him his lord and master. Ebn Wahab, upon looking in, saw the images of the prophets and the emperor observing him to move his lips, desired him to be asked the reason; on which he said he was praying inwardly in honour of the prophets. Being asked how he knew them, he said by the representation of their histories; as for instance, one was Noah and his ark, who were saved from the flood with those who were with them. The emperor laughed, and said he was right in regard to Noah, but denied the universal deluge; which, though it had covered part of the earth, did not reach China or the Indies. On Wahab observing that the next was Moses, with his rod, and the children of Israel; the emperor agreed that their country was of small extent, and that Moses had extirpated the ancient inhabitants. Wahab then pointed out Jesus upon the ass, accompanied by his apostles. To this the emperor said, that he had been a short time upon earth, all his transactions having very little exceeded the space of thirty months. On seeing the image of Mohammed riding on a camel, and his companions about him, with Arabian shoes and leathern girdles, Wahab wept; and being asked the reason, he answered, it was on seeing his prophet and lord, who was his cousin also. The emperor then asked concerning the age of the world; and Wahab answered, that opinions varied on the subject, as some reckoned it to be six thousand years old, while some would not allow so many, and others extended it to a greater antiquity. Being asked why he had deserted his own king, to whom he was so near in blood; he gave information of the revolutions which had happened at Basra, which had forced him to fly to Siraff; where, hearing of the glory of the emperor of China, and the abundance of every thing in his empire, he had been impelled by curiosity to visit it; but that he intended soon to return to the kingdom of his cousin, where he should make a faithful report of the magnificence of China, the vast extent of its provinces, and of the kind usage he had met with. This seemed to please the emperor, who made him rich presents, and ordered him to be conducted to Canfu on post horses[4]. He wrote also to the governor of that city, commanding him to be treated with honour; and to the governors of the provinces through which he had to pass, to shew him every civility. He was treated handsomely during the remainder of his stay in China, plentifully supplied with all necessaries, and honoured with many presents[5]. From the information of Ebn Wahab, we learn that Cumdan, where the emperor of China keeps his court, is a very large and extremely populous city, divided into two parts by a very long and broad street. That the emperor, his chief ministers, the supreme judge, the eunuchs, the soldiery, and all belonging to the imperial household, dwelt in that part of the city which is on the right hand eastward; and that the people were not admitted into that part of the city, which is watered by canals from different rivers, the borders of which are, planted with trees, and adorned by magnificent palaces. That portion of the city on the left hand, westwards from the great street, is inhabited by the ordinary kind of people, and the merchants, where also are great squares and markets for all the necessaries of life. At day-break every morning, the officers of the royal household, with the inferior servants, purveyors, and the domestics of the grandees of the court, come into that division of the city, some on horseback, and others on foot, to the public markets, and the shops of those who deal in all sorts of goods, where they buy whatever they want, and do not return again till their occasions call them back next morning. The city is very pleasantly situate in the midst of a most fertile soil, watered by several rivers, and hardly deficient in any thing except palm trees, which grow not there. In our time a discovery has been made, of a circumstance quite new and unknown to our ancestors. No one ever imagined that the great sea which extends from the Indies to China had any communication with the sea of Syria. Yet we have heard, that in the sea of Rum, or the Mediterranean, there was found the wreck of an Arabian ship, which had been shattered by a tempest, in which all her men had perished. Her remains were driven by the wind and weather into the sea of the Chozars, and thence by the canal of the Mediterranean sea, and were at last thrown upon the coast of Syria. Hence it is evident, that the sea surrounds all the country of China and Sila or Cila, the uttermost parts of Turkestan, and the country of the Chozars, and that it communicates by the strait with that which washes the coast of Syria. This is proved by the structure of the wreck; of which the planks were not nailed or bolted, like all those built in the Mediterranean, or on the coast of Syria, but joined together in an extraordinary manner, as if sewed, and none but the ships of Siraff are so fastened. We have also heard it reported, that ambergris has been found on the coast of Syria, which seems hard to believe, and was unknown to former times. If this be true, it is impossible that amber should have been thrown up on the sea of Syria, but by the sea of Aden and Kolsum, which has communication with the seas where amber is found. And as God has put a separation between these seas, it must have necessarily been, that this amber was driven from the Indian Seas into the others, in the same direction with the vessel of Siraff[6]. The province of Zapage is opposite to China, and distant from thence a month's sail or less, if the wind be fair. The king of this country is styled Mehrage, and his dominions are said to be 900 leagues in circumference, besides which, he commands over many islands which lie around; so that, altogether, this kingdom is above 1000 leagues in extent. One of these islands is called _Serbeza_, which is said to be 400 leagues in compass; another is called _Rhami_, which is 800 leagues round, and produces red-wood, camphor, and many other commodities. In the same kingdom is the island of _Cala_, which is the mid passage between China and the country of the Arabs. This island is 80 leagues in circumference, and to it they bring all sorts of merchandize, as aloes wood of several kinds, camphor, sandal wood, ivory, the wood called _cabahi_, ebony, red-wood, all sorts of spice, and many others; and at present the trade is carried on between this island and that of Oman. The Mehrage is sovereign over all these islands; and that of Zapage, in which he resides, is extremely fertile, and so populous, that the towns almost touch each other, no part of the land being uncultivated. The palace of the king or Mehrage, stands on a river as broad as the Tigris at Bagdat or Bassora; but the sea intercepts its course, and drives its waters back with the tide; yet during the ebb the fresh water flows out a good way into the sea. The river water is let into a small pond, close to the king's palace, and every morning the master of the household brings an ingot of gold, wrought in a particular manner, and throws it into the pond, in presence of the king. When the king dies, his successor causes all these ingots, which have been accumulating during the reign of his predecessor, to be taken out; and the sums arising from this great quantity of gold are distributed among the royal household, in certain proportions, according to their respective ranks, and the surplus is given to the poor. Komar is the country whence the aloes wood, which we call Hud al Komari, is brought; and it is a very populous kingdom, of which the inhabitants are very courageous. In this country, the boundless commerce with women is forbidden, and indeed it has no wine. The kingdoms of Zapage and Komar are about ten or twenty days easy sail from each other, and the kingdoms were in peace with other when the following event is said, in their ancient histories, to have occurred. The young and high-spirited king of Komar was one day in his palace, which looks upon a river much like the Euphrates, at the entrance, and is only a day's journey from the sea. One day, in a discourse with his prime minister, the conversation turned upon the glory and population of the kingdom of the Mehrage, and the multitude of its dependent islands, when the king of Komar expressed a wish to see the head of the Mehrage of Zapage on a dish before him. The minister endeavoured to dissuade him from so unjust and rash an attempt; but the king afterwards proposed the same exploit to the other officers of his court. Intelligence of this project was conveyed to the Mehrage, who was a wise and active prince, of consummate experience, and in the flower of his age; and who immediately ordered a thousand small ships to be fitted out, with all necessary arms and provisions, and manned with as many of his best troops as they were able to transport; carefully concealing the purpose of this armament, but giving out that he meant to visit the different islands under his authority, and even caused letters to be written to the tributary kings of these islands to prepare for his reception. When every thing was in readiness, he sailed over to the kingdom of Komar, the king of which, and all his courtiers, were a set of effeminate creatures, who did nothing all day long but view their faces in mirrors, and pick their teeth. The Mehrage landed his troops without delay, and immediately invested the palace, in which the king was made prisoner, all his attendants having fled without fighting. Then the Mehrage caused proclamation to be made, granting entire security of life and property to all the inhabitants of the country; and seating himself on the throne, caused the captive king and the prime minister to be brought into his presence. Addressing himself to the fallen monarch, he demanded his reasons for entertaining a project so unjust, and beyond his power to execute, and what were his ultimate intentions if he had succeeded. To this the king of Komar made no answer; and the Mehrage ordered his head to be struck off. To the minister, the Mehrage made many compliments, for the good advice he had given his master, and ordered him to place the person who best deserved to succeed upon the vacant throne; and then departed to his own dominions, without doing the smallest violence or injury to the kingdom of Komar. The news of this action being reported to the kings of China and the Indies, added greatly to their respect for the Mehrage; and from that time, it has been the custom for the kings of Komar to prostrate themselves every morning towards the country of Zapage, in honour of the Mehrage[7]. All the kings of China and the Indies believe in the metempsychosis, or transmigration of souls, as an article of their religion, of which the following story, related by a person of credibility, is a singular instance. One of these princes having viewed himself in a mirror, after recovering from the small-pox, and noticing how dreadfully his face was disfigured, observed, that no person had ever remained in his body after such a change, and as the soul passes instantly into another body, he was determined to separate Ha soul from its present frightful body, that he might pass into another. Wherefore he commanded his nephew to mount the throne, and calling for a sharp and keen scymitar, ordered his own head to be cut off, that his soul might be set free, to inhabit a new body. His orders were complied with, and his body was burnt, according to the custom of the country. Until the late revolution had reduced them to their present state of anarchy, the Chinese were wonderfully regular and exact in every thing relative to government; of which the following incident affords a striking example. A merchant of Chorassan, who had dealt largely in Irak, and who embarked from thence for China, with a quantity of goods, had a dispute at Canfu with an eunuch, who was sent to purchase some ivory, and other goods for the emperor, and at length the dispute ran so high, that the merchant refused to sell him his goods. This eunuch was keeper of the imperial treasury, and presumed so much on the favour and confidence which he enjoyed with his master, that he took his choice of all the goods he wanted from the merchant by force, regardless of every thing that the merchant could say. The merchant went privately from Canfu to Cumdan, the residence of the emperor, which is two months journey; and immediately went to the string of the bell, mentioned in the former section, which he pulled. According to the custom of the country, he was conveyed to a place at the distance of ten days journey, where he was committed to prison for two months; after which he was brought before the viceroy of the province, who represented to him, that he had involved himself in a situation which would tend to his utter ruin, and even the loss of his life, if he did not speak out the real truth: Because there were ministers and governors appointed to distribute justice to all strangers, who were ready to see him righted; and if the nature of the wrongs, which he had to represent, did not appear such as to entitle him to this application to the emperor, he would assuredly be put to death, as a warning to others not to follow his example. The viceroy, therefore, advised him to withdraw his appeal, and to return immediately to Canfu. The rule on such occasions was, that, if the party should endeavour to recede after this exhortation, he would have received fifty blows of a bamboo, and have been immediately sent out of the country: but if he persisted in his appeal, he was immediately admitted to an audience of the emperor. The merchant strenuously persisted in his demand for justice, and was at length admitted to the presence of the emperor, to whom he related the injustice of the eunuch, in taking away his goods by force. Upon this, the merchant was thrown, into prison, and the emperor ordered his prime minister to write to the governor of Canfu, to make strict inquiry into the complaints which he had exhibited against the eunuch, and to make a faithful report of all the circumstances; and he, at the same time, gave similar orders to three other principal officers, to make the same inquiry, all separate and unknown to each other. These officers, who are called of the right, of the left, and of the centre, according to their ranks, have the command of the imperial forces, under the prime minister; they are entrusted with the guard of the emperors person: and when, he takes the field, on any military enterprise, or on any other account, these officers are stationed near him, each according to his rank. All of these made accordingly the strictest inquiries into the allegations of the merchant, and all separately gave in their reports, assuring the emperor that these complaints were just and well-founded: and these were followed and confirmed by many other informations. The eunuch was in consequence deprived of his office of treasurer, find all his effects were confiscated; on which occasion the emperor addressed him as follows; "Death ought to have been your doom, for giving occasion of complaint against me to this man, who hath come from Chorassan, which is on the borders of my empire. He hath been in the country of the, Arabs, whence he came into the kingdoms of the Indies, and thence into my empire, seeking his advantage by trade; and you would have occasioned him to return across all these regions, saying to all the people in his way, that he had been abused and stripped of his substance in China. In consideration of your former services, and the rank you have held in my household, I grant your life; but as you have not discharged your duty in regard to the living, I will confer upon you the charge of the dead." The eunuch was accordingly sent to take the custody of the imperial tombs, and to remain there for the remainder of his life. Before the late commotions, the good order observed in the administration of justice, and the majesty of their tribunals, were very admirable. To fill these, the Chinese chose men who were perfectly versant in the laws; men of sincerity, and zealous in the cause of justice, who were not to be biassed by the interference of the great, and who always administered the laws with impartiality, neither oppressing the poor, nor accepting bribes from the rich. When any one was to be promoted to the office of principal judge, he was previously sent to all the chief cities of the empire, to remain a month or two in each, inquiring minutely into the various customs and affairs of the people, and informing himself of all such persons as were worthy of being credited in their testimony, that his judgment might be regulated in the future discharge of his high office by this preliminary knowledge. After going through all the cities in this manner, and making some stay in those which are most considerable, he repaired to the imperial court, and was invested with the dignity of supreme judge. To him the nomination of all the other judges was confided, after acquainting the emperor with the names of all who, in his estimation, were most worthy of exercising jurisdiction in the various cities and provinces. Every day, the supreme judge causes proclamation to be made, that of any man has been wronged by the viceroy or governor, or by any of his relations or officers, or any other person, he shall receive ample justice. A viceroy or governor is never degraded, except by letters issued from the council, or divan of kings, and this is done only for some flagrant malversation, or for the refusal or delay of justice. The posts of judicature being conferred upon none but men of probity and justice, good order is efectually maintained. The province of Chorassan is almost on the borders of China. From China to Sogd is about two months journey, through impracticable deserts of sand, where there is no water; for which reason the Chorassanians can make no irruptions into China. The most westerly province of China is _Medu_, which borders on Thibet, and the two nations are often at war. A person who had been in China, informed us, that he had seen a man at Canfu, who had traveled from _Samare_, all the way on foot, through all the cities in China, with a vessel of musk on his back for sale; which he might easily do, as the part of Thibet, which produces musk, is contiguous to China. The Chinese carry off as many of the animals which produce musk as they can procure; but the musk of Thibet is far better than that of China, because the animal feeds on aromatic plants in the mountains of Thibet, while in China it has to subsist upon the ordinary pastures; and because the inhabitants of Thibet preserve their cods of musk in its natural state of purity, while the Chinese adulterate all that gets into their hands; for which reason the musk of Thibet is in great request among the Arabs. The most exquisite of all the sorts of musk, is that which the musk animals leave behind them, in rubbing themselves on the rocks of their native mountains. The humour whence the musk is generated, falls down towards the navel of the animal, where it gathers into tumors like grumous blood; and when this tumor is ripe, it produces a painful itching, on which the animal rubs himself against rocks or stones till he bursts the tumor, and the contents run out and coagulate on the stone; after which, the wound heals, and the humour gathers again as before. There are men in Thibet who make it their business to collect this species of musk, which they preserve in bladders, and which, having ripened, naturally surpasses all others in goodness, just as ripe fruit exceeds in flavour that which is pulled green. There is another way of procuring musk, either by ensnaring the animals, or shooting them with arrows; but the hunters often cut out the bags before the musk is ripe or fully elaborated, in which case, the musk at first has a bad scent, till the humour thickens, after which it turns to good musk, though this sometimes takes a long while. The musk animal is like our roebuck, his skin and colour the same, with slender legs, and smooth slightly bent horns; having on each side two small white teeth, about half a finger-length, which rise about his muzzle, not much unlike the form of the teeth of the elephant, and by which he is distinguished from other roebucks. The letters from the emperor of China, to the viceroys, governors, eunuchs, and lieutenants, are conveyed on post-horses, which are distinguished by cut tails, and these are disposed at regular stations, all over the empire, almost like the posts among the Arabs. In China, every man, from the emperor to the meanest of the people, makes water standing [8]; and for this purpose, persons of dignity have gilded hollow canes, a cubit long, to convey their water to a distance. They are of opinion, that pains in the kidneys, strangury, and even the stone, are occasioned by urining in a sitting posture, as the reins cannot free themselves absolutely from evil humours, except by evacuating in an erect position. They do not mould the heads of new born infants into a round form as we do, as they allege that this practice injures the brain, and impairs the senses. They suffer their hair to grow, which is carefully combed. The nation is divided into tribes, like those of the Arabs and some others, and no man ever marries in his own tribe: just as the children of Thummim among the Arabs never take a wife from that tribe. Or, for example, a man of the tribe of Robayat marries a daughter of the tribe Modzar, and a Modzar marries a Robayat; and they are of opinion, that such alliances add to the dignity and power of their children. In the kingdom of the Balhara, and all the other kingdoms of the Indies, there are men who burn themselves in consequence of their belief in the doctrine of transmigration. When a man has come to this resolution, he asks leave of the king, which being obtained, he goes in procession round all the public squares of the city, and proceeds to the place appointed, where a pile of dry wood is ready for the purpose, having many persons all round to feed the fire, which blazes prodigiously. At last the person comes forward, preceded by a number of instruments, and moves round the pile in the midst of his friends and relations. During this ceremony, some person places on his head a garland of straw, or dry herbs, filled with burning coals, on which they pour _sandrach_, which takes fire as strongly as naphtha; notwithstanding of which, he continues his progress without betraying any sense of pain, or change of countenance, though the crown of his head be all on fire, and the stench of his burning flesh is felt all round. At length, he comes up to the pile, and throws himself in, where he is soon reduced to ashes. A credible person says, he once saw an Indian burn himself; and when he came near the pile, he drew out a cangiar, or sharp knife, with which he ripped himself open, and pulling out the lap of his liver with his left hand, cut off a piece of it with his cangiar, and gave it to one of his brothers, talking all the time with the most invincible contempt of death and torture, and at length leaped into the fire, in his passage to hell. At the accession of some kings of the Indies, the following ceremony is observed: A large quantity of rice is dressed and spread out upon leaves of mousa, in presence of the king. Then three or four hundred persons come, of their own accord, without any constraint whatever; and after the king has eaten of the rice, he gives some of it to all that come forwards in succession, which they eat in his presence; and by this ceremony, they engage to burn themselves on the day when this king dies or is slain, and they punctually fulfil their promise. In the mountainous parts of India, there are tribes who differ little from those we call _Kanisians_ and _Jelidians_ and who are addicted to all manner of superstition and vice; between whom, and the inhabitants of the people on the coast, there subsists great emulation, each daring the others to imitate them in the performance of strange superstitious tortures. There once came a man from the mountains on this errand, who gathered a multitude of the inhabitants of the coast to the following strange exhibition, daring them to imitate him, or otherwise to acknowledge themselves overcome. He sat down in a place planted with canes, and caused a strong one to be forcibly bent down, to which he strongly fastened the hairs of his head. "Now," said he, "I am going to cut off my own head with this cangiar; and as soon as it is severed from my body, let go the cane, and when my head flies up into the air, I will laugh, and you shall hear me." But the people of the coast had not courage to imitate him[9]. The person who related this, did it without emotion or wonder; and in our times, these facts are generally known, as this part of the Indies is in the neighbourhood of the country of the Arabs, and we hear from thence every day. In the Indies, they burn their dead; and it is customary for men and women to desire their families to throw them into the fire or to drown them, when they are grown old, or perceive themselves to sink under the pressure of disease, firmly believing that they are to return into other bodies. It has often happened, in the isle of Serendib, where there is a mine of precious stones in a mountain, a pearl-fishery, and other extraordinary things, that an Indian would come into the bazar or market-place, armed with a _kris_, and seize upon the most wealthy merchant there present, leading him out of the market, through a throng of people, holding the kris to his throat, while no one dared to attempt his rescue, as the Indian was sure, in such a case, to kill the merchant, and make away with himself; and when he had got the merchant out of the city, the Indian obliged him to redeem his life with a sum of money. To put an end to such outrages, an order was issued to seize such trespassers; but on attempting to execute this order, several merchants were killed, both Arabs and Indians, and the order was obliged to be repealed. In the mountains of Serendib, precious stones are found of various colours, red, green, and yellow[10], most of which are washed from caverns or crevices, by rains and torrents. In these places, the king has officers to watch over the people who gather the precious stones. In some places, these are dug out of mines, like the ores of metals, and the rock has often to be broken to come at the precious stones which it contains. The king of Serendib makes laws concerning the religion and government of the country; and there are assemblies held of doctors and learned men, like those of _Hadithis_ among the Arabs, to which the Indians repair, and write down what they hear of the lives of their prophets, and the expositions of their laws. In this island, there are temples in which great sums of money are expended on incense; and in one of these temples, there is a great idol all of pure gold, but concerning the weight of which travellers are not agreed. In the same island, there are great numbers of Jews, and persons of many other sects, even _Tanouis_, and Manichees, the kings permitting the free exercise of every religion. At the end of the island are vallies of great extent, extending quite to the sea, called _Gab Serendib_, of extreme beauty, and chequered with groves and plains, water and meads, and blessed with a wholesome air. A sheep may be there bought for half a dram, and for the same as much of their drink, made of palm-honey, boiled and prepared with _tari_, or toddi, as will suffice for many persons. The inhabitants are much addicted to gaming, particularly draughts. Their other principal diversion is cock-fighting, their cocks being very large, and better provided with spurs than ordinary; and besides this, the Indians arm them with blades of iron, in the form of cangiars or daggers. On these combats, they bet gold and silver, lands or farms; and they game with such fury, that debauchees, and desperate people, often stake the ends of their fingers, when their other property is exhausted. While at play for this extraordinary stake, they have a fire by them, on which a small pot of walnut oil, or oil of sesamum, is kept boiling; and when one has won a game, he chops off the end of the loser's finger, who immediately dips the stump into the boiling oil, to stem the blood; and some will persist so obstinately, as to have all their fingers thus mutilated. Some even will take a burning wick, and apply it to some member, till the scent of the burnt flesh is felt all around, while the stoic continues to play, without betraying the least sense of pain. Both men and women are so exceedingly addicted to debauchery, that a foreign merchant has been known to send even for a king's daughter, to attend him at the fishing grounds, in quality of mistress; wherefore the Mahomedan doctors at Siraff, strictly warn young people not to go there. In the Indies there are heavy rains, called _jasara_, which last incessantly day and night, for three months every year. The Indians prepare against these to the best of their power, as they shut themselves up in their houses during the whole time, all work being then performed within doors; and during this time, they are subject to ulcers in the soles of their feet, occasioned by the damps. Yet, these rains are of indispensable necessity; as, when they fail, the Indians are reduced to the utmost want, as their rice fields are watered only by the rains. It never rains during summer. The Indians have doctors, or devout men, named Bramins. They have poets also, who compose poems filled with the grossest flattery to their kings and great men. They have also astrologers, philosophers, soothsayers, men who observe the flight of birds, and others who pretend to the calculation of nativities, particularly at Kaduge, a great city in the kingdom of Gozar[11]. There are certain men called _Bicar_, who go all their lives naked, and suffer their hair to grow till it hides their hinder parts. They also allow their nails to grow, till they become pointed and sharp like swords. Each has a string round his neck, to which hangs an earthen dish, and when hungry, they go to any house, whence the inhabitants cheerfully supply them with boiled rice. They have many laws and religious precepts, by which they imagine that they please God. Part of their devotion consists in building _kans_, or inns, on the highways, for the accommodation of travellers; where also certain pedlars, or small dealers, are established, from whom the passengers may purchase what they stand in need of. There are also public women, who expose themselves to travellers. Some of these are called _women of the idol_, the origin of which institution is this: When a woman has laid herself under a vow, that she may have children, if she happens to produce a handsome daughter, she carries her child to the _bod_[12], so the idol is called. When this girl has attained the proper age, she takes an apartment in the temple, and waits the arrival of strangers, to whom she prostitutes herself for a certain hire, and delivers her gains to the priest for the support of the temple. All these things they reckon among their meritorious deeds. Praised be God who hath freed us from the sins which defile the people involved in unbelief! Not very far from Almansur there is a famous idol called Multan, to which the Indians resort in pilgrimage, from the remotest parts. Some of the pilgrims bring the odoriferous wood called Hud ul Camruni, so called from Camrun, where there is excellent aloes-wood. Some of this is worth 200 _dinars_ the mawn, and is commonly marked with a seal, to distinguish it from another kind of less value. This the devotees give to the priests, that it may be burnt before the idol, but merchants often buy it from these priests. There are some Indians, making profession of piety, who go in search of unknown islands, or those newly discovered, on purpose to plant cocoa nut trees, and to sink wells for the use of ships. There are people at Oman who cross to these islands that produce the cocoa nut trees, of planks made from which they build ships, sewing the planks with yarns made from the bark of the tree. The mast is made of the same wood, the sails are formed from the leaves, and the bark is worked up into cordage: and having thus completed their vessel, they load her with cocoa nuts, which they bring to Oman for sale. The country of the Zinges, or Negroes, is of vast extent[13]. These people commonly sow millet, which is the chief food of the negroes. They have also sugar-canes and other trees, but their sugar is very black. The negroes are divided among a great number of kings, who are eternally at war with each other. Their kings are attended by certain men called Moharamin, each of whom has a ring in his nose, and a chain round his neck. When about to join battle with the enemy, each of the Moharamin takes the end of his neighbour's chain and passes it through the ring in his own nose, by which the whole are chained together, so that no one can possibly run away. Deputies are then sent to endeavour to make peace, and if that is done, the chains are unfastened, and they retire without fighting. But otherwise, when once the sword is unsheathed, every one of these men must conquer or die on the spot[14]. These people have a profound veneration for the Arabs; and when they meet any one, they fall down before him, saying, "This man comes from the land of dates," of which they are very fond. They have preachers among them, who harangue with wonderful ability and perseverance. Some of these profess a religious life, and are covered with the skins of leopards or apes. One of these men will gather a multitude of people, to whom he will preach all day long concerning God, or about the actions of their ancestors. From this country they bring the leopards skins, called Zingiet, which are very large and broad, and ornamented with red and black spots. In this sea is the island of Socotra, whence come the best aloes. This island is near the land of the Zinges, or Negroes, and is likewise near Arabia; and most of its inhabitants are Christians, which is thus accounted for: When Alexander had subdued the empire of Persia, his preceptor, Aristotle, desired him to search out the island of Socotra, which afforded aloes, and without which the famous medicine Hiera[15] could not be compounded; desiring him likewise to remove the natives and to plant there a colony of Greeks, who might supply Syria, Greece, and Egypt with aloes. This was done accordingly; and when God sent Jesus Christ into the world, the Greeks of this isle embraced the Christian faith, like the rest of their nation, and have persevered in it to this day, like all the other inhabitants of the islands[16]. In the first book, no mention is made of the sea which stretches away to the right, as ships depart from Oman and the coast of Arabia, to launch out into the great sea: and the author describes only the sea on the left hand, in which are comprehended the seas of India and China. In this sea, to the right as you leave Oman, is the country of Sihar or Shihr, where frankincense grows, and other countries possessed by the nations of Ad, Hamyar, Jorham, and Thabatcha, who have the Sonna, in Arabic of very ancient date, but differing in many things from what is in the hands of the Arabs, and containing many traditions unknown to us. They have no villages, and live a very hard and miserably wandering life; but their country extends almost as far as Aden and Judda on the coast of Yaman, or Arabia the happy. From Judda, it stretches up into the continent, as far as the coast of Syria, and ends at Kolzum. The sea at this place is divided by a slip of land, which God hath fixed as a line of separation between the two seas[17]. From Kolzum the sea stretches along the coast of the Barbarians, to the west coast, which is opposite to Yaman, and then along the coast of Ethiopia, from whence we have the leopard skins of Barbary[18], which are the best of all, and the most skilfully dressed; and lastly, along the coast of Zeilah, whence come excellent amber and tortoiseshell. When the Siraff ships arrive in the Red Sea, they go no farther than Judda, whence their cargo is transported to Cairo, or _Kahira_ by ships of Kolsum, the pilots of which are acquainted with the navigation of the upper end of this sea, which is full of rocks up to the water's edge; because, also, along the coast there are no kings[19], and scarcely any inhabitants; and because, every night ships are obliged to put into some place for safety, for fear of striking on the rocks, or must ride all night at anchor, sailing only in the day-time. This sea is likewise subject to very thick fogs, and to violent gales of wind, and is therefore of very dangerous navigation, and devoid of any safe or pleasant anchorage. It is not, like the seas of India and China, whose bottom is rich with pearls and ambergris; whose mountains are stored with gold, precious stones, and ivory; whose coasts produce ebony, redwood, aloes, camphor, nutmegs, cloves, sandal, and all other spices and aromatics; where parrots and peacocks are birds of the forest, and in which musk and civet are collected in abundance: so productive, in short, are these shores of articles of infinite variety, and inestimable value, that it were vain to endeavour to make any enumeration. Ambergris is thrown upon this coast by the flux of the sea, but its origin is unknown. It is found on the coast of the Indies, but the best, which is of a bluish white, and in round lumps, is got upon the Barbarian coast: or on the confines of the land of the Negroes, towards Sihar and that neighbourhood. The inhabitants of that country have camels trained for the purpose, on which they ride along the shore in moonshine nights, and when the camels perceive a piece of amber, he bends his knees, on which the rider dismounts, and secures his prize. There is another kind which swims on the surface of the sea in great lumps, sometimes as big as the body of an ox, or somewhat less. When a certain fish, named _Tal_, of the whale tribe, sees these floating lumps, he swallows them, and is thereby killed; and when the people, who are accustomed to this fishery, see a whale floating on the surface, they know that this whale has swallowed ambergris, and going out in their boats, they dart their harpoons into its body, and tow it on shore, and split the animal down the back, to get out the ambergris. What is found about the belly of the whale is commonly spoiled by the wet, and has an unpleasant scent; but the ambergris which is not contaminated by the ordure in the belly of the whale, is perfectly good[20]. It is not unusual to employ the vertebrae of this species of whale as stools; and it is said, there are many houses in the village of Tain, ten leagues from Siraff, in which the lintels of the doors are made of whale ribs. An eye-witness told me that he went to see a whale which had been cast ashore, near Siraff, and found the people mounting on its back by means of ladders; that they dug pits in different parts of his body, and when the sun had melted the grease into oil, they collected this, and sold it to the masters of ships, who mixed it up with some other matter, used by seamen for the purpose of serving the bottoms of their vessels, and securing the seams of the planks, to prevent or to stop leaks. This whale-oil sells for a great deal of money; and the bones of the whale are sold by the druggists of Bagdat and Bassora. The pearl oyster is at first a small thin tender substance, resembling the leaves of the plant called _Anjedana_, and swims on the surface of the sea, where it sticks to the sides of ships under water. It there hardens, grows larger, and becomes covered by a shell; after which, it becomes heavy, and falls to the bottom of the sea, where it subsists, and grows in a way of which we are ignorant. The included animal resembles a piece of red flesh, or like the tongue of an animal towards the root, having no bones, veins, or sinews. One opinion of the production of pearls in this shell-fish is, that the oyster rises to the surface when it rains, and, by gaping, catches the drops of rain, which harden into pearls. The more likely opinion is, that the pearls are generated within the body of the oyster, for most of them are fixed, and not moveable. Such as are loose are called _seed_ pearls. An Arab came once to Bassora with a pearl of great value, which he shewed to a merchant, and was astonished when he got so large a sum for it as an hundred drams of silver; with which he purchased corn to carry back to his own country. But the merchant carried his acquisition to Bagdad, where he sold it for a large sum of money, by which he was afterwards enabled to extend his dealings to a great amount. The Arab gave the following account of the way in which he had found this large pearl: Going one day along the shore, near Saman, in the district of Bahrein[21], he saw a fox lying dead, with something hanging at his muzzle, which held him fast, which he discovered to be a white lucid shell, in which he found this pearl. He concluded that the oyster had been thrown ashore by a tempest, and lay with its shell open on the beach, when the fox, attracted by the smell, had thrust in his muzzle to get at the meat, on which the oyster closed its shell, and held him fast till he died: for it is a property of the oyster never to let go its hold, except forcibly opened, by thrusting in an iron instrument between the shells, carefully guarding its included pearl, as a mother preserves her child. The kings of the Indies wear ear-rings of gold, set with precious stones, and they wear collars of great value, adorned with gems of various colours, chiefly green and red; yet pearls are most esteemed, and their value surpasses that of all other jewels, and these they hoard up in their treasuries, with their most precious things. The grandees of their courts, their great officers, and the military commanders, wear similar jewels in their collars. Their dress is a kind of half vest, and they carry parasols made of peacocks feathers to shade them from the sun, and are surrounded by great trains of servants. Among the Indians, there are certain people who never eat two out of the same dish or even at the same table, on account of some religious opinion. When these come to Siraf, and are invited by our considerable merchants, were there a hundred of them more or less, they must each have a separate dish, without the least communication with the rest. Their kings and principal persons have fresh tables made for them every day, with little dishes and plates wove of the cocoa nut leaf, out of which they eat their victuals. And when their meal is over, the table dishes and plates are all thrown into the water, together with the fragments of their food; so that they must have a fresh service for every meal. To the Indies the merchants used formerly to carry the dinars, called sindiat, or gold coins of the _Sind_, which passed there for three of our dinars, or even more. Thither also were carried emeralds from Egypt, which were much used for setting in rings. [1] From the description of this place afterwards, in the travels of Ebn Wahab, in this article, it appears to have been Nankin.--E. [2] The chronology of the Chinese history is attended with extreme difficulty. According to Du Halde: In the reign of the emperor _Hi Tseng_, the 18th of the _Tsong_ dynasty, the empire fell into great confusion, in consequence of heavy taxations, and a great famine occasioned by the inundation of the rivers, and the ravages of locusts. These things caused many insurrections, and a rebel, named _Hoan Tsia_ put himself at the head of the malcontents, and drove the emperor from the imperial city. But he was afterwards defeated, and the emperor restored. It must be owned that there are about twenty years difference between the time of the rebellion mentioned in the text, and the date of the great revolt, as assigned by Du Halde; but whether the mistake lies in the Arabian manuscript, or in the difficulties of Chinese chronology, I cannot take upon me to determine; yet both stories probably relate to the same event. --Harris. [3] According to Abulpharagius, one Abu Said revolted against the Khaliff Al Mohated, in the year of the hegira, 285, A.D. 893, and laid waste Bassora. This date agrees with the story of Ebn Wahab in the text. --Harris. [4] From this circumstance, it appears probable that the great canal of China was not then constructed.--E. [5] Some circumstances in this very interesting detail have been a little curtailed. If Abu Zaid had been a man of talents, he might surely have acquired and transmitted more useful information from this traveller; who indeed seems to have been a poor drivelling zelot.--E. [6] There is a vast deal of error in this long paragraph. It certainly was impossible to ascertain the route or voyage of the wreck, which was _said_ to have been cast away on the coast of Syria. If it could have been ascertained to have come from the sea of the Chozars, or the Euxine, by the canal of Constantinople, and the Egean, into the gulf of Syria, and actually was utterly different from the build of the Mediterranean, it may or must have been Russian. If it certainly was built at Siraff, some adventurous Arabian crew must have doubled the south of Africa from the east, and perished when they had well nigh immortalized their fame, by opening up the passage by sea from Europe to India: And as the Arabian Moslems very soon navigated to Zanguebar, Hinzuan, and Madagascar, where their colonies still remain, this list is not impossible, though very unlikely. The ambergris may have proceeded from a sick cachalot that had wandered into the Mediterranean. The north-east passage around the north of Asia and Europe, which is adduced by the commentator, in Harris's Collection, is now thoroughly known to be impracticable.--E. [7] It is difficult to say anything certain of the countries to which this story relates; which may have been some of the islands now called Philipines, or perhaps some of the islands in the straits of Sunda. --Harris. Such is the opinion of the editor of Harris's Collection. But I am disposed, especially from the rivers mentioned, to consider Zapage as Pegu; and that Malacca, Sumatra, and Java, were the dependent islands; and particularly, that Malacca, as the great mart of early trade, though actually no island, was the Cala of Abu Zeid. Siam, or Cambodia may have been the kingdom of Komar.--E. [8] This alludes to the custom of the Arabs, and other orientals, to squat upon this occasion.--E. [9] It is presumable, that this was a mere bravado, in the full confidence that no one would be found sufficiently foolhardy to engage to follow the example. It is needless to say, that the promise of laughing aloud could not have been performed; so that any one might have safely accepted the challenge, conditioning for the full performance of the vaunt.--E. [10] Rubies, emeralds, and topazes.--E. [11] Obviously Canoge, in Bengal.--E. [12] Buddah, the principal god of an extensive sect, now chiefly confined to Ceylon, and India beyond the Ganges.--E. [13] The author makes here an abrupt transition to the eastern coast of Africa, and calls it the country of the Zinges; congeneric with the country of Zanguebar, and including Azania, Ajen, and Adel, on the north; and Inhambane, Sabia, Sofala, Mocaranga, Mozambique, and Querimba, to the south; all known to, and frequented by the Arabs.--E. [14] This incredible story may have originated from an ill-told account of the war bulls of the Caffres, exaggerated into fable, after the usual manner of the Arabs, always fond of the marvellous.--E. [15] It is somewhat singular to find this ancient Arabian author mentioning the first word of the famous _Hiera Picra_, or Holy Powder; a compound stomachic purge of aloes and spices, probably combined by the ancients with many other ingredients, as it is by the moderns with rhubarb, though now only given in tincture or solution with wine or spirits. The story of Alexander rests only on its own Arabian basis.--E. [16] Meaning, doubtless, the isles of the Mediterranean.--E. [17] Referring, obviously, to the Isthmus of Suez.--E. [18] This does not refer to the coast of Barbary in the Mediterranean, but must mean the coast of the barbarian Arabs or Bedouins.--E. [19] This singular expression probably signifies that the inhabitants are without law or regular government.--E. [20] This curious account of the origin of ambergris, was revived again about twenty-five years ago, and published in the Philosophical Transactions of the Royal Society of London, as a new discovery. The only difference in the modern account of the matter is, that the ambergris originates within the alimentary canal of the whale, in consequence, probably, of some disease; and that the lumps which are found afloat, or cast on shore, had been extruded by these animals.--E. [21] Bahrein is an island in the Persian gulf, on the Arabian shore, still celebrated for its pearl fishery.--E. CHAP. V. _Travels of Rabbi Benjamin of Tudela, through Europe, Asia, and Africa, from Spain to China, between A.D. 1160 and 1173_[1]. This Spanish Jew was the son of Rabbi Jonas, of Tudela, a small town in Navarre. According to the testimony of Rabbi Abraham Zuka, a celebrated professor of astronomy at Salamanca, it is supposed that Rabbi Benjamin travelled from 1160 to 1173. Young Barratier, a prodigy of early literary genius, asserts that Benjamin never made the journey at all, but patched up the whole work from contemporary writers. There is no doubt that his work is full of incredible tales, yet many of the anomalies it contains, may have proceeded from mistakes of copyists; exaggeration was the taste of the times, and other travellers who are believed actually to have travelled, are not behind him in the marvellous. These often relate the miracles of pretended Christian saints, while he details the wonders performed by Jewish Rabbis. He contains however, many curious pieces of information, not to be found anywhere else, and it seems necessary and proper to give a full abstract of his travels in this place. Travelling by land to Marseilles, Benjamin embarked for Genoa, and proceeded to Rome, from whence he went through the kingdom of Naples to Otranto, where he crossed over to Corfu and Butrinto, and journeyed by land through Greece to Constantinople, having previously visited the country of Wallachia. All this takes up the four first chapters, which are omitted in Harris. In the fifth, he gives an account of the city and Court of Constantinople, as follows: Constantinople is an exceedingly great city, the capital of the Javanites[2], or the nation called Greeks, and the principal seat of the emperor Emanuel[3], whose commands are obeyed by twelve kings, for every one of whom there are several palaces in Constantinople, and they have fortresses and governments in other places of the empire, and to them the whole land is subject. The principal of these is the Apripus, _Praepositus_, or prime minister; the second, Mega Dumastukitz, [Greek: Mezas Domestichos], or great chamberlain; the third Dominot, _Dominos_, or lord: but his peculiar office or department does not appear; the fourth Mackducus, [Greek: Mezas Dochas], great duke or high Admiral; the fifth Iknomus Megli, [Greek: Oichonomos mezas], or lord high steward of the household; and the rest have names like unto these[4]. Constantinople is eighteen miles in circuit, half of it being on the sea, and the other half towards the continent; it stands on two arms of the sea, into one of which the sea flows from Russia, and into the other from Spain; and its port is frequented by many traders, from the countries and provinces of Babylon, Senaar, Media, Persia, Egypt, Canaan, Russia, Hungary, _Psianki[5], Buria_, Lombardy, and Spain. The city is extremely populous, and hath none to compare with it, except Bagdat, the mighty city of the Ismaelites[6]. In it is the magnificent temple of St Sophia, where dwells the patriarch of the Greeks, who do not agree in doctrine with the pope of Rome. This temple contains as many altars as there are days in the year, and it has a revenue beyond all estimation great, from the offerings and riches brought continually from divers countries, islands, forts, castles, and places, so that the wealth of no other temple on earth can be compared to the riches which it contains. In the middle of this temple there are pillars of gold and silver, huge candlesticks, lanterns, lamps, and other ornaments of these precious metals, more than can be reckoned. Close to this temple there is a place set apart for the diversion of the emperor, called the Hippodrome, where great spectacles are represented yearly, on the birth-day of Jesus of Nazareth, in which men in the habits of all the various people of the earth, appear before the emperor and empress, with lions, bears, leopards, and wild asses, which are made to fight together; and in no country on earth are such princely sports to be seen. Besides the palace left him by his ancestors, Manuel has built one for himself, called Bilbernae[7], the pillars and walls of which are overlaid with beaten gold and silver, on which all the wars of his ancestors are represented. In this palace there is a throne of gold and precious stones, over which a golden crown, enriched with precious stones and pearls, is suspended on high, the value of which is beyond computation, and its lustre so great, that it shines, and may be seen in the night. There are other things in this palace of such value and profusion as are quite incredible, and immense tributes are brought yearly into it, by which the towers are filled with scarlet and purple garments and gold, so that the like example of sumptuous buildings, and enormous riches, can nowhere else be found in the world. It is affirmed, that the revenue of the city only, from its markets, harbour, and tribute of merchants, amount to 20,000 crowns daily. The Greek inhabitants of this city and country are exceedingly rich in gold and jewels, and are sumptuously dressed in crimson garments, intermingled with gold, or splendidly embroidered, and are all carried on horses, as if they were the children of kings. The country itself is very extensive, and abounds with all sorts of fruits, and has great plenty of corn, wine, and cattle of all kinds, and a finer country is nowhere to be found. The people are learned also, and skilful in the philosophy of the Greeks: but giving themselves up entirely to luxury, they eat and drink every man under his own vine, and under his own fig-tree. They have mercenary soldiers, hired from all nations, whom they call Barbarians, to fight against the soldan, king of the children of Togorma, who are commonly called Turks; for the Grecians themselves, through sloth and luxury, have become quite effeminate and unfit for wars, and entirely devoted to pleasure. No Jews are permitted to dwell in the city, but are obliged to reside in Pera, on the other side of the sea of Sophia, and are not even allowed to come to the city, except in boats, for the sake of commerce. In Pera there are about 2000 Jewish Rabbinists, disciples of the wise men; among whom are Abtalion the Great, Rabbi Abdias, Aaron Cuspus, Joseph Starginus, and Eliakim the governor, who have the chief authority. Besides these, there are 500 Karaites[8], who are separated from the Rabbinists by a wall. Among the Jews there are some manufacturers of silken garments, and many very rich merchants. No Jew is permitted to ride on horseback, except Solomon, the Egyptian, who is physician to the Emperor, and through whose interest the Jews are comforted and eased in their captivity, which is very grievous; for they are much hated by the Grecians, who make no distinction between the good and the evil among them, and insult and beat them in the streets. They are worst used by the tanners, who pour out the filthy water in which they have dressed their skins into the streets before their doors. Yet, among the Jews there are some very rich men, as I have said before; good and merciful men, who observe the commandments, and who patiently endure the miseries of the captivity. From Constantinople, Benjamin continued his journey to Tyre, Jerusalem, and the Holy Land, and thence to Damascus, Balbeck, and Palmyra, which he calls Tadmor, and in which, he says, there then were 2000 Jews. He next gives an account of Bagdat, the court of the caliph, and the condition of the Jews there. He afterwards gives an account of a country which he calls Thema, where he places a whole nation of Jews, which some have deemed an entire forgery[9]. He next proceeds to Botzra, Balsora or Bassora, on the Tigris, and thence to Persia, of which he gives the following account. The river Samoura[10] is esteemed the limits of the kingdom of Persia, and near it stands the city of the same name, in which there are 1500 Jews. Here is the sepulchre of Esdras, the scribe and priest, who died in this place on his return from Jerusalem to the court of Artaxerxes. Our people have built a great synagogue beside his tomb, and the Ismaelites, Arabians, or Mahometans, have built a mosque close by, as they have a great respect for Esdras and the Jews. It is four miles from hence to Chuzestan, which is the same with the ancient city of Elam, now almost ruined and uninhabited. At one end, surrounded by ruins, is the castle of Susa, formerly the palace of Ahasuerus, of which there are still some remains. In this place there are 7000 Jews and fourteen synagogues, before one of which stands the tomb of Daniel. The river Tigris[11] runs through this city, over which there is a bridge. All the Jews on one side of the river are very rich, having well filled shops, and carry on great trade, while those on the other side are very poor, having neither market, shops, gardens, or orchards. This caused them once to make an insurrection, from a notion that the glory and riches of those on the other side of the river was occasioned by their having the sepulchre of the prophet Daniel on their side. The insurgents, therefore, demanded to have his tomb transferred to their side, which was vehemently opposed by the others, and war ensued between them: But both parties growing weary of the war, it was agreed that the coffin of Daniel should remain one year on one side of the river, and next year on the other. This treaty was observed for some time, but was cancelled in the sequel by Sanigar-Shah, son to the great shah of Persia, who rules over forty-five princes. This great king is called in Arabic Sultan Phars Al-Chabir. His empire extends from the river Samoura to Samarcand, the river Gozan, the province of Gisbor, including the cities of the Medes, the mountains of Haphton, and to the province of Thibet, in the forests of which country are found the animals which produce musk; and the empire is four months and four days journey in length. Sangiar being at Elam, saw the elders of the people transporting the coffin of Daniel from one side of the river to the other, attended by an immense crowd of Jews and Ismaelites; and, being informed of the cause, gave orders that the coffin should be suspended in a glass case, by chains of iron, from the middle of the bridge, and that a spacious synagogue should be erected in the same place, open to all, whether Jews or Gentiles, who might incline to pray there; and he commanded, from reverence for Daniel, that no fish should be taken in the river for a mile above or below the bridge. From Elam to Robat-bar are three days journey, where dwell 20,000 Israelites, among whom are many disciples of the wise men, some of them being very rich; but they live under the authority of a strange prince. In two days journey more is the river Vanth, near which dwell 4000 Jews. Four days journey farther is the country of Molhat, full of strong mountains, the inhabitants of which obey an elder who resides in the country of Alchesisin, and they do not believe the doctrine of Mahomet. Among this people there are four colleges of Jews, who go forth to war with the inhabitants, invading the neighbouring countries, and drive away great spoil; for they are not under the dominion of the king of Persia. The Jews in this country are disciples of the wise men, and obey the head of the captivity of Babylon. In five days journey you reach Omaria, where are 25,000 Israelites, and here begin the synagogues of the mountains of Haphton, which exceed one hundred in number, and in this place the country of Media begins. These Jews are of the first captivity, carried away by Salmanazar; but they speak the Chaldean language, and among them are the disciples of the wise men. The chief city is Omaria, and all this country is under the dominion of Persia, to which the inhabitants pay tribute. The tribute for males above fifteen years old, in all the country of the Ismaelites, is one gold _amir_, or half-a-crown of our money. About twelve years ago there arose, in the city of Omaria, a man named David Elroi, who was the disciple of Chafdai, the head of the captivity, and of Jacob the chief of the Levites at Bagdat. David was very learned in the law of Moses, and in the books of doctrine, and in all wisdom, even in the languages of the Ismaelites, and in the books of the Magi and the enchanters; and he took it into his head to gather together the Jews who dwelt in the mountains of Haphton, and to make war against the king of Persia, and to go to Jerusalem and win it by assault. For this purpose he endeavoured to draw the Jews to his party by many deceitful signs, affirming that he was sent from God to free them from the yoke of the nations, and to restore them to the holy city; and he succeeded in persuading many that he was the Messiah[12]. Hearing of this insurrection, the king of Persia sent for David, who went to him without fear, and even avowed himself to be king of the Jews, on which he was thrown into prison in the city of Dabrestan, near the great river Gozan. After this the king held a great council of his princes and ministers, to consult how to put an end to this insurrection of the Jews, and David made his appearance there, unseen of any but the king. The king asked, "Who hath delivered thee from prison and brought thee here?" To whom David answered, "Mine own wisdom, for I fear not thee or any of thy servants." Then the king commanded his servants to seize him; but they said the voice was heard by all, but they saw not David. Then David cried out with a loud voice, "Lo! I go my way." And he walked out, and the king followed him, and all his servants followed the king, but they saw no one. Coming to the bank of the river, David spread his handkerchief on the waters, and he passed over dry, and then he was seen of all who were present; and they endeavoured to pursue him in boats, but all in vain; and every one marvelled, and said that no enchanter could be compared to this man. David during that day travelled a ten days journey, and, coming to Omaria, related all that had befallen him; and when the people were amazed, he attributed all that had befallen him to his knowledge of the ineffable name of Jehovah[13]. The king sent messengers to inform the caliph of Bagdat of what had happened, requesting that he would get David restrained from his seditious practices, by order from the head of the captivity, and the chief rulers of the assembly of the Jews; otherwise threatening total destruction to all the Jews in his dominions. All the synagogues in Persia, being in great fear, wrote to the head of the captivity, and the assembly of elders at Bagdat, to the same purpose; and they wrote to David, commanding him to desist from his enterprize, under pain of being excommunicated and cut off from among the people of Israel. But all was in vain, for David persisted in his wicked course; till at length Zinaldin, a king of the Togarmim, or Turks, in subjection to the king of Persia, persuaded the father-in-law of David, by a bribe of ten thousand pieces of gold, to kill him privately, and he thrust David through with a sword in his bed, while asleep. Yet was not the anger of the king of Persia pacified towards the Jews of the mountains, until the head of the captivity went and appeased him with mild and wise speeches, and by the gift of an hundred talents of gold; since which time there has been peace and quiet in the land. From these mountains it is twelve days journey to Hamadan, the chief city of Media, in which there are 50,000 Jews, and near one of their synagogues are the sepulchres of Mordecai and Esther. Dabrestan, near the river Gozan, is four days journey from Hamadan, and 4000 Jews dwell there. From thence it is seven days journey to Ispahan, which is a very great city and the capital of the whole country, being twelve miles in circumference. In this city there are about 12,000 Jews, over whom, and all the rest of our nation who dwell in the kingdom of Persia, Shallum is appointed to rule by the head of the captivity. Four days journey from Ispahan is Siaphaz[14], the most ancient city of this country, formerly Persidis, whence the whole province is named, in which there are almost 10,000 Jews. From Siaphaz you come, in seven days journey, to the city of Ginah, near the river Gozan, where there are about 8000 Jews, and to this place merchants resort of all nations and languages. Five days journey from Ginah is the famous Samarcand, the farthest city of this kingdom, where there are 50,000 Israelites, many of whom are wise and rich men, and over whom Obedias is ruler. Four days journey from thence is the city of Thibet[15], the capital of the province of that name, in the forests of which the animals are found that produce musk. The mountains of Nisbor, which are situated near the river Gozan, are about twenty-eight days journey from Thibet; and some of the Jews in Persia affirm, that the four tribes of Israel, carried away in the first captivity by Salmanazar, still inhabit the cities of Nisbor. Their country extends twenty days journey in length, all full of mountains, and having the river Gozan running on one side, with many inhabited cities, towns, and castles; and the inhabitants are entirely free, being governed by Joseph Amrael, a Levite, and among them are many disciples of the wise men. They sow and reap, and are at war with the children of Chus, who dwell in the deserts[16]. These Jews are in league with the Copheral Turks, a people who dwell in the deserts, and eat no bread, neither do they drink any wine, but feed on the raw or dried flesh of beasts, clean or unclean, devouring them newly killed, while yet trembling with the warm life-blood, and uncooked; yea, even feed on the limbs torn from beasts yet alive. This last people seem to want noses, having only as it were two holes in their faces through which they breathe[17]. These Copheral Turks invaded Persia about fifteen years ago, about 1145, with a great army, and destroyed the metropolitan city of Rei[18], and carried off vast spoil into the desert. Enraged at this insult, the king of Persia endeavoured to pursue them with a powerful army, that he might extirpate these destroyers from the earth, and procured a guide who undertook to conduct him to their dwellings, and recommended to him to take bread and water for fifteen days along with the army, as it would occupy that time to pass the deserts. After marching these fifteen days, the army was without subsistence for man and beast, and no signs could be perceived of any habitation of mankind. On being interrogated, the guide pretended to have lost his way, and was put to death as a traitor. After marching for thirteen days more, in prodigious distress, during which they had to eat up all the beasts that carried their baggage, they arrived at the mountains of Nisbor, inhabited by the Jews, and incamped among gardens and orchards, watered by canals drawn from the river Gozan; and being then the season of ripe fruits, they eat what they pleased, no one appearing to oppose them. At a distance among the mountains, they observed some hamlets and forts, and two scouts were sent to discover what manner of people inhabited the mountains. After proceeding a short way, they found a well built bridge, with a strong barrier, and a very large city at the farther end of the bridge. They here learned, by an interpreter, that the city belonged to an independent nation of Jews, who had a prince of their own, and were in alliance with the Copheral Turks. The scouts returned to the camp with this intelligence, and the Jews, having collected their forces, offered battle on the day following to the Persians, The king declined this, declaring that his only object was against the Copheral Turks, and that if the Jews attacked him he would revenge himself by putting all their brethren in Persia to the sword; but he demanded free passage for his army, and to be supplied with provisions for ready money. Out of regard for their brethren in Persia, the Jews agreed to this proposal, and the Persian army remained fifteen days in the country of the Jews, where they were honourably entertained. In the mean time the Jews sent intelligence of the situation of the Persians to their confederates, and the Turks, gathering their forces, assailed the Persians at certain passes in the mountains, and gave them a terrible overthrow; so that the king escaped with great difficulty into Persia, with a small remnant of his host. On this occasion, one of the Persian horsemen seduced a Jew, named Moses, to accompany him into Persia, and then made him a slave. On a public exhibition of archery in the king's presence, this man appeared to be the most expert archer in all Persia, and being called before the king, declared how he had been trepanned and made a slave. The king restored him to liberty; clothed him in purple and silken garments, and enriched him with liberal gifts; offering him great riches, and the government of the royal household, if he would embrace the religion of the country; and when he courteously declined this, he was placed by the king with Rabbi Shallum, the prince of the synagogue at Ispahan, whose daughter he afterwards married; and this Moses related to me the whole story I have here related. Departing from these countries, I returned to Khosistan, through which the Tigris runs into _Hodu_, the Indian sea, or Persian Gulf, and in its passage encompasses the island of Nekrokis[19] near its mouth, which is six days journey in extent. There is only one canal of fresh water in this island, and they have no other water to drink but what is gathered during rain, and preserved, in cisterns, for which reason the land is not cultivated. Yet it is famous for commerce with India, and the islands of the Indian sea; and merchants from Sennar, Arabia, and Persia, bring thither all sorts of silk and purple manufactures, hemp, cotton, flax, and Indian cloth, with plenty of wheat, barley, millet, and rice. The Indian merchants bring also great quantities of spices, and the natives act as factors and interpreters, by which they make great gains; but in that place there are not above 500 Jews. Sailing thence with a favourable wind, I arrived, in ten days, at Kathipha[20], where are 5000 Jews. In these places pearls are found, made by a wonderful artifice of nature; for on the 24th of the month Nisan[21] a certain dew falls into the waters, which, being sucked in by the oysters, they sink immediately to the bottom of the sea, and afterwards, about the middle of the month Tisri, men dive to the bottom, and bring up great quantities of the oysters by means of cords, from which they take out the pearls. In seven days journey from thence I came to Oulam[22], which is the entrance of the kingdom of these people, who worship the sun, and are prone to astrology, being of the children of Chus. They are men of a dark complexion, sincere and faithful in all their dealings. When any strangers arrive in their haven, their names are all set down by three secretaries, who carry their lists to the king; afterwards they introduce the merchants to him, and he receives all their goods under his protection, causing them to be landed at a place where they may remain in safety, even without a watch. There is a particular magistrate to whom all things that happen to be lost, or casually removed, are brought, and who returns them to the owners, on giving the marks or description of their property; and this strict fidelity and honest dealing is universal over all this kingdom. In this country, from the passover to the beginning of the succeeding year, the sun shines with such insufferable heat, that the people remain shut up in their houses from the third hour of the day until evening; and then lamps are lighted up in all the streets and markets, and the people labour at their respective callings all night. In this country pepper grows on trees, planted in the fields belonging to every city, all the inhabitants having their proper gardens particularly assigned and known. The shrub is small, and produces a white seed or berry, which, after being gathered, is first steeped in hot water, and then dried in the sun, when it becomes black. Cinnamon and ginger are likewise found here, and many other kinds of spices. In this country the bodies of the dead are embalmed with divers drugs and spices, and set up in niches in regular order, covered over with nets; they there dry up completely without corruption, and every one knows his ancestors for many generations back. They worship the sun, said have many large altars erected along the coast, about half a mile without the city, to pay their devotions. On these altars there are consecrated spheres, made by magic art, resembling the circle of the sun; and when the sun rises, these orbs seem to be inflamed, and whirl round with a great noise[23]. In their orisons, every person carries a censer, in which he burns incense in honour of the sun. But among these people there are about a thousand families of Jews, as black as the rest of the natives, yet good honest men, and strict observers of the law of Moses, and not entirely ignorant of the doctrines of the Talmud. From this country I sailed, in twenty-two days, to the islands of Cinrog, the inhabitants of which are called Dogbiim, and are worshippers of fire, among whom 23,000 Jews are settled. The Dogbiim have many priests to officiate in their temples, who are the most skilful sorcerers and enchanters in the world. Before every temple there is a large pit, in which a great fire is kindled every day, called Alhuta, through which their children are made to pass as a purification; into it likewise they cast the bodies of their dead, and even some of their nobles occasionally are so superstitious as to devote themselves to be consumed alive in honour of the deity, in which they are encouraged by their relations, as ensuring their eternal welfare. On the day appointed for the performance of this vow, the devoted person first gives an entertainment, and is then carried to the appointed spot; if rich, on horseback, but on foot if poor, accompanied by a multitude of his friends and others, and immediately leaps into the midst of the burning pit, all his friends and kindred celebrating the festival with music and dancing, until he is entirely consumed. Three days afterwards two of the priests go to the house of the devoted person, and command his family to prepare for a visit from the deceased on the same day. The priests then take certain persons along with them, as witness of the transaction, and carry with them, to the house, a figure resembling the deceased, which they affirm to be himself. The widow and children, as instructed by the priests, then demand how it fares with him in the other world: to which he answers, "I came to my companions, who will not receive me until I have discharged my duty to my friends and kindred." He then makes a distribution of his effects among his children, orders all his debts to be paid, and whatever is owing to him to be demanded. The witnesses set down all this in writing, and then he vanishes. By these arts of juggling and collusion, the priests govern every thing as they please. In the space of forty days, one may travel to the frontiers of Tzin, which is the very extremity of the east. Some hold that this country is washed by the Nikpha, or coagulated sea, which is liable to prodigious storms; by which, when mariners are surprised, they are reduced to such extremity, that, not being able to get out, they are miserably starved to death, after expending all their provisions[24]. From Cinrog, it is three days journey to Gingala, where there are above a thousand Jews. From thence, in seven days, one may sail to Coulan, where there are none of our nation. It is twelve days journey to Zabid, where there are some Jews; and in eight days more, you get to the opposite coast, where there are very high mountains, inhabited by multitudes of Israelites, who are not under the yoke of the Gentiles, but have great cities and strong fortresses of their own. They descend from thence in parties into the flat countries of Abyssinia, whence they return with their plunder into the mountains, where they are secure against pursuit. Many of these Jews travel for the purposes of trade into Persia and Egypt[25]. From thence, it is twenty days journey to Asvan[26], through the deserts of Saba, on the Phison, which river comes from the country of Chus, in the dominions of Shah-Abasch, or the king of Abyssinia. Part of the inhabitants of this country live like beasts, going entirely naked, and feeding only on the grass and herbs that grow by the river side, and propagate with their sisters and nearest relations, without shame or scruple. When the people of Asvan make expeditions into these parts for the sake of plunder, they constantly take with them bread, rice, raisins, and figs, which they throw among the half-famished negroes, and while they scramble for the provisions, like a parcel of dogs, the Asvanians seize them, and carry them as prisoners into Egypt, where they are sold as slaves. It is twelve days journey from Asvan to Chelvan, in which there are about three hundred Jews. From Chelvan they go, in fifty days journey, through the desert Al Tsachra, or Zara, to Zuila or Havilah, in the land of Gana[27]. In these deserts, there are vast mountains of sand, which, being sometimes carried by the force of violent winds, overwhelm whole caravans. The merchants who escape this perilous journey, bring with them from that country, iron, copper, salt, and all sorts of fruits and pulse, and likewise gold and precious stones. This country is part of the land of Chus, and is to the west of Abyssinia. It is thirteen days journey from Chelvan to the city of Kous, which is the first in the land of Egypt, and where 30,000 Jews are settled. At the distance of five days journey is Phium, anciently Pithom, in the neighbourhood of which city the ruins of the structures built by our ancestors, during their captivity in Egypt, are still to be seen[28]. Four days journey from thence is the great city of Misraim[29], on the banks of the Nile, in which above 2000 Jews are settled. These have two fair synagogues, one of which belongs to the Jews of Palestine and Syria, and the other to those of Babylon; the only difference between which sects is in the way of dividing the law into portions. The Babylonians, every week, read one _Parascha_, after the manner usual in Spain, so as to go through the whole law once in every year; but the others divide each parascha into three _sedarim_, or smaller sections, so that they read over the whole law only once in three years. Yet both of these join in their solemn prayers twice every year. Over the whole Nathaniel presides, being head of the Sanhedrim, and ruler of all the synagogues in Egypt, to which he appoints masters and elders. He is likewise minister of the great king, who resides in the palace of Zoan, a city in Egypt, where Ali, the son of Abitaleb, was once commander of the faithful, and whose subjects are considered as rebels by the other Arabs, because they refuse obedience to the Abassidian khaliff of Bagdat. The royal city is surrounded with walls, but Misraim is entirely open, having the river Nile on one side. This is a very large city, having many large markets and public buildings, and contains many rich Jews. The country is never troubled with rain, ice, or snow, but is often afflicted with insufferable heat. It is watered by the Nile, which begins to swell every year in the month Elul, and continues swelling during that month and Tisri[30], making the earth fruitful. The old Egyptians erected a fine marble pillar of excellent workmanship in an island at this place, rising twelve cubits above the ordinary surface of the river; and when the water overflows that column, the inhabitants are satisfied that their whole country is overspread for fifteen days journey. If the water rise only half the height of the pillar, they then conclude that only half the country is overflowed. A person is stationed by the pillar, who proclaims the height of the water every day at noon. When the water rises to a sufficient height, it indicates a year of fertility and plenty in Egypt; but when it does not overflow, nothing is sown, and sterility and famine are the consequences. The people of the country have trenches dug in their grounds, in which great numbers of fish are caught when the river recedes, which they either use in their families, or salt them for sale. These fish are very fat, and supply oil for lamps. It is an old question, on which there is great diversity of opinion, as to the cause of the overflow of the Nile; but the Egyptians suppose, that it proceeds from the falling of heavy rains in the land of Habash, which we call Havilah or Abyssinia. The fields are usually sowed in the month of September, as the Nile has then retired into its channel. Barley is reaped in February, and wheat in March; and in that month, grapes, cherries, and almonds are ripe; and encumbers, gourds, pease, beans, and lentils; and various pot-herbs, as purslain, asparagus, lettuce, corianders, succory, coleworts, &c. The gardens and orchards are watered by means of trenches filled from the Nile. After passing Cairo, this great river divides into four branches, one of which runs by Damietta, sometimes called Caphtor. The second runs near the city of Rosir or Rosetta, not far from Alexandria. The third passes by Asmon, a very large city on the eastern borders of Egypt. Near these great branches, there are many cities, castles, and towns, to which people travel partly by land, and partly by water. No country in the world can be compared to this for the multitude of inhabitants; and the whole land is plain, fruitful, and stored with good things. Old Misraim is two league distant from New Misraim, or Cairo; but the old city is now desolate, having many ruins of walls and houses, and not a few remains of the granaries and storehouses, built by Joseph, are still to be seen. In the same place, there is an artificial pillar, built by art of magic, the like of which is not in all the land. On the outside of the city, there are the remains of an ancient synagogue, which bears the name of our teacher Moses, and to preserve its ruins, an old minister of the disciples of the wise men [31], is maintained at this place, who is styled Schech Albounetzar, or father of the watch. The ruins of Old Misraim extend about four miles. The land of Goshen is eight leagues from Old Misraim, and in it is Bolsir- salbis, a great city, in which there are 3000 Jews. From hence you travel, in half a day's journey, to Iskaal-Lein-Al-sames, anciently called Rameses, now in ruins; where are to be seen many works of our fathers, and among these certain huge edifices like towers, bulk of bricks. From thence, in one day's journey, you come to Al-Bugg, where are 200 Jews; and in another half days journey, to Manziptha, where there are 200 Jews; Ramira is four leagues distant, having 700 Jews; and thence, in five days journey, you come to Lamkhala, where there are 500 Jews. In two days journey more, you arrive at Alexandria, which was sumptuously built, and strongly fortified, at the command of Alexander the Macedonian. On the outside of the city, there is still to be seen a great and beautiful edifice, which is said to have been the college of Aristotle, the tutor of Alexander, wherein were twenty schools, frequented in former times by the learned men of the whole world, who assembled to learn the philosophy of Aristotle, and this academy was adorned with stately marble porticos. The city itself is excellently built, and well paved, having many vaults and arches underneath, some of which are a whole mile in length, leading from the gate of Rosetta to the gate leading to the sea. The haven extends a whole mile in length, and at this place, a very high tower was built, called Hemegarah by the inhabitants, and Magar-Iscander by the Arabs, which signifies the Pharos of Alexander. It is reported that Alexander fixed a curious mirror on the top of this tower, by means of which, all warlike ships sailing from Greece, or out of the west into Egypt, might be seen at the distance of five hundred leagues. But a Greek captain, who had great knowledge of the sciences, came thither with his ship, and ingratiated himself in the favour of the king, by presents of gold and silver and rich silks. He likewise took great pains to acquire the friendship of the officer who had charge of the mirror and watch-tower, by frequently entertaining him in his ship, and at length was permitted to go into, and stay in the tower, as often, and as long as he pleased. One day, he gave a magnificent entertainment to the keeper of the tower and his men, and dosed them so plentifully with wine, that they all fell fast asleep; on which he broke the mirror to pieces, and then sailed away in the night. Since then, the Christians have infested the coasts of Egypt with their ships of war, and have taken the two large islands of Crete and Cyprus, which remain at this day under the power of the Greeks. The Pharos is still used as a beacon for the service of ships bound to Alexandria, and can be discerned by day or night, from the distance of an hundred miles, as a vast fire is kept burning there all night for the purpose. Egypt enjoys a large share of trade, and is frequented by almost all nations; and the port of Alexandria swarms with vessels from every part of Christendom, as from Valencia, Tuscany, Lombardy, Apulia, Malfi, and Sicily. Others come from the most northern parts of Europe, and even from inland places; as from Cracow, Cordova, Spain, Russia, Germany, Sweden, Denmark, England, Flanders, Artois, Normandy, France, Poitou, Angiers, Gascony, Arragon, and Navarre. There come many also from the western empire of the Ishmaelites or Arabs, as from Andalusia, Algarve, Africa, and even Arabia, besides what come by the Indian ocean from Havilah or Abyssinia, and the rest of Ethiopia, not omitting the Greeks and Turks. To this, country likewise are brought the richest merchandizes of the Indies, and all sorts of perfumes and spices, which are bought by the Christian merchants. The city is extremely populous, on account of its extensive commerce; and for the greater conveniency in the carrying on of their dealings, every nation has its separate factory. There is, near the sea side, a marble tomb, on which are engraven the figures of all sorts of birds and beasts, with an inscription in such old characters, that no one can now read them; whence it is believed that it had belonged to some king who governed that country before the deluge. The length of this sepulchre is fifteen spans, and it is six spans broad[32]. To conclude, there are about 3000 Jews in Alexandria. Leaving Egypt, Benjamin made an expedition from Damietta to Mount Sinai, and returned to Damietta, whence he sailed to Messina in Sicily, and travelled to Palermo. Crossing into Italy, he went by land to Rome and Lucca. He afterwards crossed the Alps, and passed through a great part of Germany, mentioning, in his remarks, the great multitudes of Jews who were settled in the numerous cities of that extensive empire, insisting at large on their wealth, and generosity, and hospitality to their distressed brethren, and gives a particular detail of the manner in which they were received. He informs us, that at the entertainments of the Jews they encourage each other to persist in hoping for the coming of their Messiah, when the tribes of Israel shall be gathered under his command, and conducted back into their own country. Until this long expected event shall arrive, they hold it their duty to persevere in their obedience to the law of Moses, to lament with tears the destruction of Jerusalem and Zion, and to beseech the Almighty to pity them in their affliction, and restore them at his appointed time. He asserts that his countrymen are not only settled in all the provinces and cities of the German empire, but through all the countries of the north, to the very extremities of Russia; and describes that country as so cold in winter that the inhabitants could not stir out of doors. He tells us that France, which the Rabbins call Tzorphat, is full of the disciples of the wise men, who study the law day and night, and are extremely charitable to their distressed brethren; and concludes with an earnest prayer to God, to remember his promise to the children of Israel, to return unto them, and to reassemble them from among all the nations, through which, in his wrath, he has dispersed them. Towards the end of his travels[33], Benjamin mentions that Prague in Bohemia is the beginning of Sclavonia. In speaking of the Russian empire, he says it extends from the gates of Prague to the gates of [Hebrew] _Phin,_ a large town at the beginning of the kingdom. In that country the animals called [Hebrew] _Wairegres_, and [Hebrew] _Neblinatz_ are found. Interpreters disagree about the meaning of these words. But it clearly appears that _Phin_ is no other than _Kiow_, then the capital of the Russian empire; and we should therefore read [Hebrew:] _Chiw_: and indeed the interpreters might easily have supposed that the word was wrong written, from its wanting the final _nun_. Russia has always been famous for its gray foxes or gray squirrels, which, in the Russian language, are called [Hebrew] in the Hebrew text, therefore, of Benjamin, we should read [Hebrew] _Waiwerges_, which as nearly resembles the Russian word, as a Spanish Jew could possibly write it. The name of the other animal should be written [Hebrew] _Zeblinatz_, by which are meant Sables. Jordanis had before this called these skins _Sapphilinias pelles_.--_Forst_. [1] Harris, I. 545. Forster, 91. [2] So named as descended from Javan: the Jewish writers affecting to employ scripture names for modern countries and nations.--E. [3] Manuel Comnenes, who reigned from 1143 to 1180.--E. [4] These names are corrupt orthographies of the Greek titles in the Hebrew. Manuel being an emperor, Benjamin names all his great officers kings.--E. [5] Psianki may, perhaps, be Poland, and Buria Bavaria.--E. [6] The Arabs, so called from their supposed ancestor, Ismael.--E. [7] Perhaps Blachernae.--E. [8] The Karaites were a sect among the Jews, who confined their observances and religious belief to the precepts of Moses, while the Rabbinists followed all the wild fancies of the Talmud. An excellent account of these sects is to be found in the Lettres Juives, or Jewish Spy, by the Marquis d'Argens.--E. [9] Perhaps only an exaggerated account of some Jewish independent tribe in Arabia, of which there were once a considerable number, as particularly mentioned in the History of Mahomet.--E. [10] Probably the Ahwaz, as he seems to have gone from Bassora.--E. [11] This must be an error in the author, as the Tigris does not come near that city.--E. [12] This story is told by other Jewish writers, but with some unimportant variations; and there have been many such pretended Messiahs, who persuaded the Jews of the east into revolts, for which consult Basnage, Histoire des Juifs.--Harris. [13] The whole secret of this miracle may be easily explained. David escaped from prison, and told all the rest of the story to the ignorant and credulous Jews of Omaria, from whom the fable has been handed down to Benjamin and other believing relaters.--E. [14] Shiraz, about forty miles from which are the ruins of Persepolis.--E. [15] The distance here is extremely corrupt, and perhaps four months are meant.--E. [16] The ridiculous impressing of ancient scriptural names for the geographical features of the country, and the nations which inhabited it in his time, and his rambling itinerary, by days journeys, without pointing out the precise direction of the routs, render it next to impossible to investigate the real objects of his observations with any decent chance of success.--E. [17] This description suits the Calmuks.--E. [18] Once a great city in the N.W. of Irac-agemi, not far from Cashbin. See Chardin's Travels in Persia, to be found afterwards in this collection.--E. [19] This island has much puzzled commentators, some of whom have wandered to Ormus in quest of its situation. It is probably the flat country of Assyria, between the Tigris and Euphrates, below Bagdat, which he may have mistaken for an island; or it may refer to the Delta of the Tigris and Ahwas. The extent mentioned in the text does not say whether it is to be understood as the length or circumference of the island.--E. [20] This must be at or near Bahrein, in the Persian Gulf, famous for its pearl-fishery.--E. [21] Nisan, the first month of the Jewish year, contains the latter half of our March and former half of April; Tisri is equivalent to half of September and half of October.--E. [22] From the circumstance of pepper being plenty in this place it is probable that some part of Malabar is meant, where he may have found a colony of Parsees. Astronomy is often called astrology by old writers.--E. [23] This must have been some secret mechanical contrivance, all wonders unknown to the ignorant being attributed by them to magic art.--E. [24] Tzin is obviously China. By the Nikpha, or coagulated sea, the sea of Tartar may be intended; concerning which, some ill-told stories may have reached Benjamin, of mariners having been frozen up. The situation of Cinrog it is impossible to ascertain; but it must have been some part of India, where voluntarily burning alive is still practised, but only by the widows of the higher casts.--E. [25] Benjamin here obviously speaks of the Jews in the mountains of Abyssinia, still known there under the name of Falassa. It would appear, that the previously indicated courses led across the peninsula of Arabia and the Red Sea; but his names of places are unintelligible.--E. [26] Perhaps Asowan in upper Egypt, which is rendered probable by the journey through the desert.--E. [27] Harris considered Gana to mean Guinea; but it is probably Nigritia, or the inland country of Africa, on the Niger or Joliba.--E. [28] Perhaps Memphis, as he evidently alludes to the pyramids.--E. [29] Kahira, or Cairo, called also Messir.--E. [30] Elul contains from the middle of August to the middle of September and Tisri from that to the middle of October. But the Nile begins to rise in the middle of June, and returns to its usual level in October.--E. [31] Of the Rabbinists or Talmudists.--E. [32] This may possibly have been the Sarcophagus brought lately from Alexandria, and deposited in the British museum, under the strange idea of having been the tomb of Alexander. Benjamin seems to have known nothing about the hieroglyphics, with which his tomb was obviously covered.--E. [33] This short commentary upon three words in that part of the travels of Benjamin, which has been omitted in Harris, is extracted from Forster, Hist of Voy. and Disc. in the North, p. 92, and shews the extreme difficulty of any attempt to give an accurate edition of the whole work, if that should be thought of, as it would require critical skill not only in Hebrew, but in the languages of the different countries to which the travels refer.--E. CHAP. VI. _Travels of an Englishman into Tartary, and thence into Poland, Hungary, and Germany, in 1243_.[1] This earliest remaining direct account of the Tartars, or Mongols receiving that name, which is extremely short and inconclusive, is recorded by Matthew Paris, in a letter from Yvo de Narbonne to the archbishop of Bourdeaux, and is here given as a literary curiosity. * * * * * Provoked by the sins of the Christians, the Lord hath become as it were a destroying enemy, and a dreadful avenger; having sent among us a prodigiously numerous, most barbarous, and inhuman people, whose law is lawless, and whose wrath is furious, even as the rod of God's anger, overrunning and utterly ruining infinite countries, and cruelly destroying every thing where they come with fire and sword. This present summer, that nation which is called Tartars, leaving Hungary, which they had surprised by treason, laid siege, with many thousand soldiers, to the town of Newstadt, in which I then dwelt, in which there were not above fifty men at arms, and twenty cross-bow-men, left in garrison. All these observing from certain high places the vast army of the enemy, and abhorring the beastly cruelty of the accomplices of Antichrist, signified to the governor the hideous lamentations of his Christian subjects, who, in all the adjoining provinces, were surprised and cruelly destroyed, without any respect of rank, fortune, age, or sex. The Tartarian chieftains, and their brutishly savage followers, glutted themselves with the carcasses of the inhabitants, leaving nothing for the vultures but the bare bones; and strange to tell, the greedy and ravenous vultures disclaimed to prey on the remains left by the Tartars. Old and deformed women they gave for daily sustenance to their cannibals: The young and beautiful they devoured hot, but smothered them shrieking and lamenting under their forced and unnatural ravishments; and cutting off the breasts of tender virgins to present as dainties to their leaders, they fed themselves upon their bodies. Their spies having descried from the top of a high mountain the Duke of Austria, the King of Bohemia, the Patriarch of Aquileia, the Duke of Carindiia, and as some say, the Earl of Baden, approaching with a mighty power towards them, the accursed crew immediately retired into the distressed and vanquished land of Hungary, departing as suddenly as they had invaded, and astonishing all men by the celerity of their motions. The prince of Dalmatia took eight of the fugitives, one of whom was recognized, by the Duke of Austria as an Englishman, who had been perpetually banished from England for certain crimes. This man had been sent twice as a messenger and interpreter from the most tyrannical king of the Tartars to the king of Hungary, menacing and fortelling those mischiefs which afterwards happened, unless he would submit himself and his kingdom to the yoke of the Tartars. Being urged by our princes to confess, the truth, this man made such oaths and protestations, as I think might have served to make even the devil be trusted. He reported of himself, that presently after his banishment, being then about thirty years of age, and having lost all he possessed at dice in the city of Acon[2] he set off from thence, in the middle of winter, wearing nothing but a shirt of sacking, a pair of shoes, and a hairy cap; and, being shaven like a fool, he uttered an uncouth noise, as if he had been dumb, and wandered about through many countries in search of food. At length, through fatigue, and change of air and diet, he fell grievously sick in Chaldea, insomuch that he was weary of his life. Being compelled to remain there a long time to recover his strength, and having some learning, he began to write down the words he heard spoken, and in a short time made himself so much master of the language, as to be reputed a native; and in this manner he attained expertness in many languages. The Tartars got notice of this man by means of their spies, and drew him by force among them; and, having been admonished by an oracle or vision to extend their dominion over the whole earth, they allured him by many offers of reward, to serve them as an interpreter. He gave the following account of the manners and superstitions of the Tartars, of the disposition and stature of their bodies, and of their country and manner of fighting. The Tartars are covetous, irascible, deceitful, and merciless, beyond all men; yet, through the rigour of discipline which is exercised by their superiors, they are restrained from brawls and mutual strife. They esteem the ancient founders and fathers of their tribes as Gods, in whose honour they celebrate solemn feasts at certain fixed times; and these deities are very numerous, though only four are considered as general gods of the nation. They consider all things as created for their sole use, and do not therefore think themselves cruel or unjust in wasting and destroying the surrounding nations, whom they esteem rebels against their legitimate authority. Their bodies, though lean, are hardy and strong, with broad chests, and square high shoulders, strong, well knit joints and firm sinews, thick and large thighs, with short legs, so that, being equal to us in stature, what they want in their legs is supplied in the upper part of their bodies. Their faces are pale, with short flat noses, their eyes black and inconstant, having large eyebrows, extending down to the nose; long sharp chins, their upper jaws low and declining, their teeth long and thin, their countenances distorted, fierce and terrible. In ancient times their country, which is situated far beyond Chaldea, was utterly waste and barren, from whence they have expelled the lions, bears, and other wild beasts. Of the tanned hides of beasts they make for themselves light but impenetrable armour, and their backs are only slightly armed, that they may not flee in battle. They use small but strong horses, which are maintained with little provender. In fight they use javelins, maces, battle-axes, and swords, but are particularly expert in the use of bows and arrows. When engaged in battle they never retire till they see the chief standard of their general give back. When vanquished they ask no quarter, and in victory they shew no compassion; and though many millions in number, they all persist as one man, in resolving to subdue the whole world under their dominion. They have 60,000 couriers who are sent before upon light horses to prepare a place for the army to encamp, and these will gallop in one night as far as our troops can march in three days. When they invade a country, they suddenly diffuse themselves over the whole land, surprising the people unarmed, unprovided, and dispersed, and make such horrible slaughter and devastation, that the king or prince of the invaded land cannot collect a sufficient force to give them battle. Sometimes they say, they intend to go to Cologne to bring home the three wise kings into their own country; sometimes they propose to punish the avarice and pride of the Romans, who formerly oppressed them; sometimes to conquer the barbarous nations of the north; sometimes to moderate the fury of the Germans with their own mildness; sometimes in derision they say that they intend going in pilgrimage to the shrine of St James in Galicia. By means of these pretences, some indiscreet governors of provinces have entered into league with them, and have, granted them free passage through their territories; but which leagues they have ever violated, to the certain ruin and destruction of these princes and their unhappy countries. [1] Hakluyt, I, 22. [2] Acre, in Palestine--E. CHAP. VII. _Sketch of the Revolutions in Tartary_. Our limits do not admit of any detailed account of the history of those numerous and warlike pastoral nations, which in all ages have occupied the vast bounds of that region, which has been usually denominated Scythia by the ancients, and Tartary by the moderns: yet it seems necessary to give in this place, a comprehensive sketch of the revolutions which have so strikingly characterized that storehouse of devastating conquerors, to elucidate the various travels into Tartary which are contained in this first book of our work; and in this division of our plan, we have been chiefly guided by the masterly delineations on the same subject, of the eloquent historian of the Decline and Fall of the Roman Empire[1]. In their navigation of the Euxine, and by planting colonies on its coasts, the Greeks became acquainted with Western Scythia, extending from the Danube, along the northern frontiers of Thrace, to mount Caucasus. The great extent of the ancient Persian Empire, which reached at one period from the Danube to the Indus, exposed its whole northern frontier to the Scythian nations, as far to the east as the mountains of Imaus or Caf, now called the Belur-tag. The still more eastern parts of Scythia or Tartary were known of old to the Chinese, and stretch to the utmost north-eastern bounds of Asia. Thus from the Danube and Carpathian mountains, in long. 26°. E, to the promontory of Tschuts-koi-nos, or the East Cape of Asia, in long. 190°. E. this vast region extends in length 160 degrees of longitude, or not less than 8000 miles. Its southern boundaries are more difficultly ascertainable: but, except where they are pressed northwards by the anciently civilized empire of China, these may be assumed at a medium on the thirty-fifth degree of north latitude; from, whence Scythia or Tartary extends in breadth to the extremity of the frozen north. Next to the nomadic nations of Western Scythia, who encountered and baffled the arms of Darius, King of Persia, under the general name of Scythians, who were perhaps congeneric, or the same with those afterwards known by the name of Goths, the dreaded name of the Huns became known to the declining Roman Empire. But our object does not require us to attempt to trace the history of these nations, under their various appellations of Huns, Topa, Geougen, Turks, Chozars, and others, till the establishment of the vast empire of Zingis connected the history and devastating conquests of the Tartars with the affairs of modern Europe[2]. In the beginning of the thirteenth century, Temugin, the son of a Mogul chief, laid the foundations of a vast empire in the north east of Tartary or Mongolia. His father had reigned over thirteen hordes or tribes of the Moguls, Moals, or Monguls: and as it was not customary for these warlike tribes to submit to be ruled over by a boy, Temugen, who at the death of his father was only thirteen years of age, had to contend with his revolted, subjects, and had to obey a conqueror of his own nation. In a new attempt to recover the command over the subjects of his, father, he was more successful: and under the new appellation of _Zingis_, which signifies _most great_, he became the conqueror of an empire of prodigious extent. In person, or by means of his lieutenants, he successfully reduced the nations, tribes, or hordes of Tartary or Scythia, from China to the Volga, and established his undisputed authority over the whole pastoral world. He afterwards subjugated the five northern provinces of China, which were long imperfectly known under the name of Kathay; and successively reduced Carisme or Transoxiana, now great Bucharia, Chorassan, and Persia: and he died in 1227, after having exhorted and instructed his sons to persevere in the career of conquest, and more particularly to complete the conquest of China. The vast empire established by Zingis, was apportioned among his four principal sons, Toushi, Zagatai, Octai, and Tuli, who had been respectively his great huntsman, chief judge, prime minister, and grand general. Firmly united among themselves, and faithful to their own and the public interest, three of these brothers, and their families and descendants, were satisfied with subordinate command; and Octai, by general consent of the maols, or nobles, was proclaimed _Khan_, or emperor of the Moguls and Tartars. Octai was succeeded by his son Gayuk; after whose death, the empire devolved successively on his cousins Mangou or Mangu, and Cublai, the sons of Tuli, and the grandsons of Zingis. During the sixty-eight years of the reigns of these four successors of Zingis, the Moguls subdued almost all Asia, and a considerable portion of Europe. The great Khan at first established his royal court at Kara-kum in the desert, and followed the Tarter custom of moving about with the golden horde, attended by numerous flocks and herds, according to the changes of the season: but Mangu-Khan, and Cublai-Khan, established their principal seat of empire in the new city of Pe-king, or Khan-balu, and perfected the conquest of China, reducing Corea, Tonkin, Cochin-china, Pegu, Bengal, and Thibet, to different degrees of subjection, or tribute, under the direct influence of the great Khan, and his peculiar lieutenants. The conquest of Persia was completed by Holagu, the son of Tuli and grandson of Zingis, who of course was' brother to the two successive emperors, Mangu and Cublai. From Persia, the Moguls spread their ravages and conquests over Syria, Armenia, and Anatolia, or what is now called Turkey in Asia; but Arabia was protected by its burning deserts, and Egypt was successfully defended by the arms of the Mamalukes, who even repelled the Moguls from Syria. Batu, another son of Tuli, conquered Turkestan and Kipzak[3], Astracan and Cazan, and reduced Georgia and Circassia to dependence. Advancing from the Black Sea to Livonia on the Baltic, Moscow and Kiow were reduced to ashes, and Russia submitted to pay tribute. Their victorious arms penetrated into Poland, in which they destroyed the cities of Lublin and Cracow; and they even defeated the confederate army of the dukes of Silesia, the Polish palatines, and the great master of the Teutonic knights, at Lignitz, the, most western extremity of their destructive march. From Lignitz they turned aside into Hungary, and reduced the whole of that country to the north of the Danube. During the winter, they crossed the Danube on the ice. Gran, the capital of Hungary, was taken by storm, and Bela, the unfortunate king of Hungary, had to take shelter in one of the islands at the head of the Adriatic. So terrible was the alarm in Europe, that the inhabitants of Sweden and the north of Germany neglected, in 1238, to send their ships, as usual, to the herring-fishery on the coast of England; and, as observed by Gibbon, it is whimsical enough to learn, that the price of herrings in the English market was lowered in consequence of the orders of a barbarous Mogul khan, who resided on the borders of China[4]. The tide of ruin was stemmed at Newstadt in Austria, by the bravery of fifty knights and twenty cross-bow-men; and the Tartars, awed by the fame of the valour and arms of the Franks, or inhabitants of western Europe, raised the siege on the approach of a German army, commanded by the emperor Frederic the Second. After laying waste the kingdoms of Servia, Bosnia, and Bulgaria, the adventurous Batu slowly retreated from the Danube to the Volga, and established his seat of command in the city and palace of Serai, both of which he had caused to be built upon the eastern arm of that noble river. Another of the sons of Tuli, Shaibani-khan, led a horde of 15,000 Tartar families into the wilds of Siberia; and his descendants reigned above three centuries at Tobolsk, in that secluded region, and even reduced the miserable Samoyedes in the neighbourhood of the polar circle. Such was the establishment and extent of the first Tartar or Mogul empire. The descendants of Cublai gave themselves up to luxury in the palace of Peking, amidst a mischievous crowd of eunuchs, concubines, and astrologers, and their Mogul army, dissolved and dispersed in a vast and populous country, forgot the discipline and bravery of their ancestors. The secondary Mogul sovereigns of the west, assumed entire independence; and the great khan was satisfied with the empire of China and eastern Mongalia, In 1367, one hundred and forty years after the death of Zingis, roused to rebellion by a dreadful famine, in which thirteen millions of the inhabitants of China perished, the native Chinese expelled their degenerate Mogul oppressors, and the great khan became a wanderer in the desert. The vast empire established by Zingis and his immediate successors was now broken down into four vast fragments, each a powerful empire, Mongalia, Kipzak, Zagtai or Transoxiana, and Persia; and these four khans often contended with each other. On their ruins in lesser Asia, arose the formidable, more permanent, and still subsisting empire of the Ottoman Turks, whose youthful energies threatened the subversion of the last remains of the Greek empire, which they at last effected, and might perhaps have conquered the whole of Western Europe, if their progress had not been arrested by the power of a new Mogul dynasty. In the distribution of the vast empire of Zingis, we have already seen that Zagathai, one of his sons, received the subordinate rule of Transoxiana, or the rich country on the rivers Jihon or Amu, and the Sir or Sihon, the Oxus and Jaxartes of the ancients. This extensive and fertile country, now called Western Turkestan, Great Bucharia, Kharism, Chorassan, and Balk, with some other smaller territories, is bounded on the west by the Caspian, on the east by the Belur-tag or Imaus, on the north by the deserts of western Tartary, and on the south by the mountains of the Hindoo-koh, and the desert of Margiana. The descendants of Zagatai were long considered as the khans or sovereigns of this fair empire, which fell into civil war and anarchy, through the divisions and subdivisions of the hordes, the uncertain laws of succession, and the ambition of the ministers of state, who reduced their degenerate masters to mere state puppets, and elevated or deposed successive khans at their pleasure; and the divided and distracted country was subjected or oppressed by the invasions of the khans of Kashgar, who ruled over the Calmucks or Getes in eastern Turkestan, or little Bucharia, on the cast of Imaus or the Belur-tag. In this state of misery and depression, a new hero arose, in 1361, to vindicate and re-establish the fame and empire of the Moguls[5]. Timour, usually called Tamerlane, was the son of the hereditary chief of Cash, a small but fruitful territory about forty miles to the south of Samarcand. He was the fifth in descent from Carashar-Nevian, who had been vizir or prime minister to Zagathai, of which sovereign Timour was descended in the female line. After various fortunes, he in 1370, rendered himself absolute sovereign of Transoxiana, then called Zagatai, after its first Mogul ruler; but for some time, he affected to govern as prime minister, or general, to a nominal khan of the house of Zingis, who served as a private officer at the head of his family horde in the army of his servant. After establishing his authority in Zagatai, and conquering Kharism, and Candahar, he turned his arms against Persia or Iran, which had fallen into disorganization by the extinction of the descendants of the great Holacou, and which country he reduced under subjection. He successively reduced Cashgar, or eastern Turkestan, and Kipzak or western Tartary, and invaded Syria and Anatolia. In this invasion, in 1402, was fought the great battle of Angora, in which Bajazet, the great sultan of the Turks, was defeated and taken prisoner. By this great victory, the progress of the Turkish arms was checked for a time, and perhaps Europe was saved on that day from being subjected to the law of Mahomet. Yet the vast empire which Timour established, fell into fragments after his death, in 1405, and his descendants have sunk into oblivion; while the race of Othman and Bajazet still rule over a large empire in Europe and Asia, nearly commensurate with the eastern Roman empire, still called Rumi in the east. Having thus traced an outline of the revolutions of empire in Tartary, down to what may be considered as modern history, it is only necessary farther to mention, that all eastern Tartary and Mongalia is now subject to China, and Kipzac and all the northern to Russia. Hardly any part of it now remains independent, except Zagatai; or Transoxiana, Kharism, Candabar, and the deserts of Western Tartary: the former of which is subject to the Usbeks, and the latter to the Kirguses. [1] Gibbon, Dec. and Fall, IV. 355. [2] Decl. and Fall, XI. 402. [3] Dashte Kipzak, or the plain of Kipzak, extended on both sides of the Volga, towards the Jaik or Ural, and the Borysthenes or Dnieper, and is supposed to have given name to the Cosacs.--Gibb. [4] As reported by Gibbon, from Matthew Paris, p. 396, forty or fifty herrings were sold for a shilling. This must be an error, perhaps for 40 or 50 thousand; as a shilling of these days was worth at least from fifteen to twenty modern shillings in effective value; and within memory herrings have often sold, in a very plentiful fishery, for a shilling the cart-load, when salt could not be had in sufficient quantity.--E. [5] Decl. and Fall. XII. I. CHAP. VIII. _The Travels of John de Plano Carpini and other Friars, sent about the year 1246, as ambassadors from Pope Innocent IV, to the great Khan of the Moguls or Tartars_.[1] INTRODUCTION. In the collection of early Voyages, Travels, and Discoveries, by Hakluyt, published originally in 1599, and reprinted at London in 1809 with additions, there are two separate relations of these travels. The _first_, in p. 24, is the journal of John de Plano Carpini, an Italian minorite, who, accompanied by friar Benedict, a Polander, went in 1246 by the north of the Caspian sea, to the residence of Batu-khan, and thence to Kajuk- khan, whom he calls Cuyne, the chief or Emperor of all the Mongols. The _second_ in p. 42, is a relation taken from the Speculum Historiale of Vincentius Beluacensis, lib. xxxii. ch. 2. of the mission of certain friars, predicants and minorites in the same year, 1246, to the same country; and in p. 59. of the same collection, there is a translation by Hakluyt into antiquated English of this second account. From this second narrative it appears, that Vincentius had received an account of the journey of the second mission from Simon de St Quintin, a minorite friar belonging to the party; and that he had worked up along with this, the whole of the narrative which had been separately published by Carpini of his journey; which indeed forms by far the larger and more interesting portion of the work published by Vincentius. This latter edition, therefore has been considered as sufficient for the present collection, because to have given both would have been an unnecessary repetition; and it is here translated from the Latin of Hakluyt, I. 42. The object of this mission or embassy seems to have been as follows: A prodigious alarm was excited in Europe, by the victorious and destructive progress of the Mongals or Tartars; who, under the command of Tuschi-khan, and of Batu-khan, the son of Tuschi, advancing through Kipzhak, Russia, Poland, and Hungary, all of which they had most horribly ravaged and laid waste, had penetrated even into Silesia; while by the eastern side or the Caspian, penetrating through Transoxiana and Persia, under the command of Zagatai-khan, likewise a son of Zingus, and Holagu-khan, a nephew of Zagatai, they had made their appearance on the banks of the Euphrates and Tigris. In this alarming conjuncture, it was thought advisable by Pope Innocent IV. in a convocation of the clergy at Lyons, in 1245, to send ambassadors to these formidable conquerors, to endeavour to pacify them, and induce them to turn the destructive tide of their conquests in some other direction, and perhaps partly in the hope of endeavouring, if possible, to convert them to the Christian faith, and inducing them to direct their arms against the Turks and Saracens, who oppressed the Holy Land. For this purpose, six monks were selected from the new and severe orders of predicants and minorites. John de Plano Carpini and Benedict, travelled through Bohemia and Poland to Kiow in Russia, and thence by the mouth of the Dnieper to the camp of Korrensa, or Corrensa, a general of the Mongals; whence, crossing the Don and Wolga or Volga, they came to the encampment of Bata-khan, called also Baty and Baatu, who sent them to Kajuk-khan, the emperor of the Mongals, whom they call Cuyne. The other ambassadors were Asceline, with Friars Alexander, Albert, and Simon de St Quintin: who went by the south of the Caspian, through Syria, Persia, and Chorassan, to the court of Baiju-Nojan, or as they call him Bajothnoy: but of the particulars of this journey very little has been preserved by Vincentius, so that in fact, the travels here published belong almost exclusively to Carpini. The full title given by Hakluyt to this relation is worth preserving as a literary curiosity, and is as follows: "The long and wonderful voyage of Friar John de Plano Carpini, sent ambassador, by Pope Innocent IV. A.D. 1246, to the great Can of Tartacia; wherein he passed through Bohemia, Polonia, Russia, and so to the city of Kiow upon Boristhenes, and from thence rode continually post for the space of sixe moneths through Comania, over the mighty and famous rivers, Tanais, Volga, and Jaie, and through the countries of the people called Kangittae, Bisermini, Karakitay, Naimani, and so to the native country of the Mongols or Tartars, situate in the extreme north-eastern partes of all Asia; and thence back again the same Way to Russia, and Polonia, and so to Rome; spending in the whole voyage among the sayd Tartars, one whole year, and above four moneths: Taken out of the 32 booke of Vincentius Beluacensis his Speculum Historiale." [1] Hakluyt. I. 24. and 42. for the Latin of the two relations; and p. 59. for the old English translation of the second. SECTION I. _Introductory Epistle by John de Plano Carpini_. To all the faithful in Christ, to whom this writing may come, I friar John de Plano Carpini, of the order of minorites, legate and messenger from the Apostolic see to the Tartars and other nations of the east, wish the Grace of God in this life, and glory in the next, and perpetual triumph over all the enemies of the Lord. Having learnt the will of our lord the Pope, and the venerable Cardinals, and received the commands of the holy see, that we should go to the Tartars and other nations of the east, we determined to go in the first place to the Tartars; because we dreaded that the most imminent and nearest danger to the Church of God arose from them. And although we personally dreaded from these Tartars and other nations, that we might be skin or reduced to perpetual slavery, or should suffer hunger and thirst, the extremes of heat and cold, reproach, and excessive fatigue beyond our strength, all of which; except death and captivity, we have endured, even beyond our first fears, yet did we not spare ourselves, that we might obey the will of God, according to the orders of our lord the Pope, that we might be useful in any thing to the Christians, or at least, that the will and intention of these people might be assuredly known, and made manifest to Christendom, lest suddenly invading us, they might find us unprepared, and might make incredible slaughter of the Christian people. Hence, what we now write is for your advantage, that you may be on your guard, and more secure; being what we saw with our own eyes, while we sojourned with and among these people, during more than a year and four months, or which we have learnt from Christian captives residing among them, and whom we believe to, be worthy of credit. We were likewise enjoined by the supreme pontiff, that we should examine and inquire into every thing very diligently; all of which, both myself and friar Benedict of the same order, my companion in affliction and interpreter, have carefully performed. SECTION II. _Of the first Mission of Friars Predicants and Minorites to the Tartars_. At the same period, Pope Innocent IV. sent Friar Asceline of the order of friars predicants, with three other friars from different convents, with apostolical letters to the army of the Tartars, exhorting them to desist from slaughtering mankind, and to adopt the true Christian faith; and from one of these lately returned, Friar Simon de St Quintin, of the minorite order, I have received the relations concerning the transactions of the Tartars, which are here set down. At the same period, Friar, John de Plano Carpini of the order of minorites, with some others, was sent to the Tartars, and remained travelling among them for sixteen months. This Friar John hath written a little history, which is come to our hands, of what he saw among the Tartars, or learnt from divers persons living in captivity. From which I have inserted such things, in the following relation, as were wanting in the accounts given me by Friar Simon. SECTION III. _Of the Situation and Quality of the Land of the Tartars, from Carpini_. The land of Mongolia or Tartary is in the east part of the world, where the east and north are believed to unite[1]; haying the country of Kathay, and the people called Solangi on the east; on the south the country of the Saracens; the land of the Huini on the south-east; on the west the province of Naimani, and the ocean on the north. In some parts it is full of mountains, in other parts quite plain; but everywhere interspersed with sandy barrens, not an hundredth part of the whole being fertile, as it cannot be cultivated except where it is watered with rivers, which are very rare. Hence there are no towns or cities, except one named Cracurim[2], which is said to be tolerably good. We did not see that place, although within half a day's journey, when we were at the horde of Syra, the court of their great emperor. Although otherwise infertile, this land is well adapted for the pasture of cattle. In some places there are woods of small extent, but the land is mostly destitute of trees; insomuch, that even the emperor and princes, and all others, warm themselves and cook their victuals with fires of horse and cow dung. The climate is very intemperate, as in the middle of summer there are terrible storms of thunder and lightning, by which many people are killed, and even then there are great falls of snow, and there blow such tempests of cold winds, that sometimes people can hardly sit on horseback. In one of these, when near the Syra Horde, by which name they signify the station of the emperor, or of any of their princes, we had to throw ourselves prostrate on the ground, and could not see by reason of the prodigious dust. It never rains in winter, but frequently in summer, yet so gently as scarcely to lay the dust, or to moisten the roots of the grass. But there are often prodigious showers of hail; insomuch, that by the sudden melting of one of these, at the time when the emperor elect was about to be placed on his throne, at which time we were at the imperial court, above an hundred and sixty persons were drowned, and many habitations and much valuable things were swept away. In summer there are often sudden and intolerable heats, quickly followed by extreme cold. [1] This strange personification of the East and North, as if they were stationary geographical terms, not merely, relative, only means that Mongalia lay in the most north-easterly part of the then known world. --E. [2] Called likewise Karakum, or Caracorum, and said to signify the _Black Sand_.--E SECTION IV. _Of the Appearance, Dress, and Manner of Living of the Tartars_. The appearance of the Mongols or Tartars is quite different from all other nations, being much wider between the eyes and cheeks, and their cheeks are very prominent, with small flat noses, and small eyes, having the upper lids opened up to the eyebrows, and their crowns are shaven like priests on each side, leaving some long hair in the middle, the remainder being allowed to grow long like women, which they twist into two tails or locks, and bind behind their ears. The garments of the men and women are alike, using neither cloaks, hats, nor caps, but they wear strange tunics made of bucram, purple, or baldequin. Their gowns are made of skins, dressed in the hair, and open behind. They never wash their clothes, neither do they allow others to wash, especially in time of thunder, till that be over. Their houses are round, and artificially made like tents, of rods and twigs interwoven, having a round hole in the middle of the roof for the admission of light and the passage of smoke, the whole being covered with felt, of which likewise the doors are made. Some of these are easily taken to pieces or put together, and are carried on sumpter-cattle; while others are not capable of being taken to pieces, and are carried on carts. Wherever they go, whether to war, or only travelling to fresh pastures, these are carried with them. They have vast numbers of camels, oxen, sheep, and goats, and such prodigious multitudes of horses and mares, as are not to be found in all the rest of the world; but they have no swine. Their emperor, dukes, and other nobles, are extremely rich in gold and silver, silks, and gems. They eat of every thing that is eatable, and we have even seen them eat vermin. They drink milk in great quantity, and particularly prefer that of mares. But as in winter, none but the rich can have mares milk, they make a drink of millet boiled in water; every one drinking one or two cups in the morning, and sometimes having no other food all day; but in the evening, every one has a small quantity of flesh, and they drink the broth in which it was boiled. In summer, when they have abundance of mares milk, they eat little flesh, unless it is given them, or when they catch venison or birds. SECTION V. _Of their Good and Bad Customs_. [Illustration: Map of the Western part of Tartary & Adjacent Countries] Some of their customs are commendable, and others execrable. They are more obedient to their lords than any other people, giving them vast reverence, and never deceiving them in word or action. They seldom quarrel; and brawls, wounds, or manslaughter hardly ever occur. Thieves and robbers are nowhere found, so that their houses and carts, in which all their treasure is kept, are never locked or barred. If any animal go astray, the finder either leaves it, or drives it to those who are appointed to seek for strays, and the owner gets it back without difficulty. They are very courteous, and though victuals are scarce among them, they communicate freely to each other. They are very patient under privations, and though they may have fasted for a day or two, will sing and make merry as if they were well satisfied. In journeying, they bear cold, or heat with great fortitude. They never fall out, and though often drunk, never quarrel in their cups. No one despises another, but every one assists his neighbour to the utmost. Their women are chaste, yet their conversation is frequently immodest. Towards other people they are exceedingly proud and overbearing, looking upon all other men with contempt, however noble. For we saw, in the emperor's court, the great duke of Russia, the son of the king of Georgia, and many sultans and other great men, who received no honour or respect; so that even the Tartars appointed to attend them, however low their condition, always went before them, and took the upper places, and even often obliged them to sit behind their backs. They are irritable and disdainful to other men, and beyond belief deceitful; speaking always fair at first, but afterwards stinging like scorpions. They are crafty and fraudulent, and cheat all men if they can. Whatever mischief they intend they carefully conceal, that no one may provide or find a remedy for their wickedness. They are filthy in their meat and drink, and in all their actions. Drunkenness is honourable among them; so that, when one has drank to excess and throws up, he begins again to drink. They are most importunate beggars, and covetous possessors, and most niggardly givers; and they consider the slaughter of other people as nothing. SECTION VI. _Of the Laws and Customs of the Tartars_. Men and women guilty of adultery, or even of fornication, are punished with death. Those detected in robbery or theft are likewise slain. If any one divulges their councils, especially with regard to an intended war, he receives an hundred blows on his buttocks with a great cudgel, as hard as a strong man can lay on. When any of the meaner sort commit offences, they are severely punished by their superiors. In marriage, they pay no attention to nearness of kindred, except their mothers, daughters, or sisters by the same mother; for they will even marry their sisters from other mothers, and their fathers wives after his death. The younger brother also, or some other of the kindred, is bound to marry the wives of a deceased brother. While I remained in the country, a Russian duke, named Andrew[1], being accused before duke Baatu, of conveying Tartar horses out of the country and selling them to other nations, was put to death, although the fact was not proved against him. After this, the widow and younger brother of Andrew came to Baatu, supplicating that they might not be deprived of the dukedom, upon which Baatu commanded them to be married according to the Tartar custom; and though both refused, as contrary to the religion and laws of Russia, they were compelled to this incestuous union. After the death of their husbands, the Tartar widows seldom marry, unless when a man chooses to wed his brother's wife or his stepmother. They make no difference between the son of a wife or of a concubine, of which the following is a memorable example. The late king of Georgia left two sons, Melich and David, of whom the former was lawful, and the other born in adultery; but he left part of his dominions to his bastard. Melich appealed to the Tartar emperor for justice, and David went likewise to the court, carrying large gifts; and the emperor confirmed the will of their father, even appointing David to have the superior authority, because eldest born. When a Tartar has more than one wife, each has her own house and establishment, and the husband eats, drinks, and sleeps, sometimes with one and sometimes with another. One is considered as principal wife, and with her he resides oftener than with the others; and though they are sometimes numerous, they very seldom quarrel among themselves. [1] In the previous account of the travels of Carpini, Hakl. I. 27. this Andrew is said to have been duke of Sarvogle, or Seirvogle, perhaps meaning Yeroslave.--E. SECTION VII. _Of their Superstitious Traditions_. In consequence of certain traditions, they consider many indifferent actions as criminal. One is, to thrust a knife into the fire, or any way to touch a fire with a knife, to take meat from the pot with a knife, or even to hew any thing with an axe near a fire; as they consider all these things as taking away the force of the fire. Another is, to lean upon a whip, for they use no spurs, or to touch arrows with their whip, to strike their horse with their bridle, to take or kill young birds, or to break one bone upon another. Likewise, to spill milk, or any drink, or food, on the ground, or to make water in a house; for the last offence, if intentional, a man is slain, or he must pay a heavy fine to the soothsayers to be purified; in which case, the house, and all that it contains, has to pass between two fires, before which ceremony no person must enter the house, nor must any thing be removed from it. If any one takes a bit of meat that he cannot swallow and spits it out, a hole is made in the floor of the house, through which he is dragged and put to death. If any one treads on the threshold of a house belonging to one of their dukes, he is put to death. Many such things they account high offences. But to slay men, to invade the territories of others, to take away the goods of other people, and to act contrary to the commands of God, is no crime among them; and they know nothing of the life to come, or of eternal damnation. But they believe in a future life, in which they shall tend flocks, eat and drink, and do those very things which they do in this life. At new moon, or when the moon is full, they begin any new enterprise; they call the moon the great emperor, and they worship that luminary on their knees. All who dwell in their houses must undergo purification by fire, which is performed in this manner. Having kindled two fires at a convenient distance, they fix two spears in the earth, one near each fire, stretching a cord between the tops of these spears, and about the cord they hang some rags of buckram, under which cord, and between, which fires, all the men, and beasts, and houses must pass; and all the while, a woman stands on each side, sprinkling water on the passengers, and reciting certain verses. If any one is killed by lightning, all that dwell in the same house with the dead person must be thus purified; otherwise, the house, beds, carts, felts, garments, and every thing else would be abandoned as unclean. When any messengers, princes, or other persons arrive, they and their gifts must pass between two fires for purification, lest they should bring witchcraft, poison, or any other mischief. SECTION VIII. _Of the Beginning of their Empire_. The land of Mongolia was formerly divided among four different tribes or nations. One of these was the Yeka-Mongal, or the great Mongols. The second Su-Mongal, or the Water Mongols, who called themselves Tartars, from a river of that name in their territories. The third was named Merkat, and the fourth Metrit. All these tribes resembled each other in form, and complexion, and spoke the same language, though they were divided into distinct provinces, under separate princes. In the land of the Yeka-Mongal, lived one named Zingis, a great hunter, who used to rob and take much prey, going into the neighbouring districts, where he seized all that came in his way, and associated many under his command, till at length the people of his nation attached themselves to him, and followed him as their leader to do evil. After some time, Zingis went to war with the Su-Mongal or Tartars, slew their duke, and subjugated the nation; and he successively reduced the Merkats and Metrites to his growing dominion. The Naymani, to whom all the surrounding tribes then paid tribute, were much indignant at the elevation of Zingis; but their great emperor had lately died, leaving the authority divided among his sons, who were young and foolish, and knew not how to rule the people; yet they invaded the territories of the Mongals, slaying the inhabitants and carrying off much prey. On this Zingis collected the whole strength of his subjects, and the Naymani, united with the Cara-Cathayans, gathered a mighty army in a certain narrow valley to oppose him, in which a great battle was fought, and the Mongals obtained the victory, the confederates being mostly slain, and those who escaped were reduced to subjection. Zingis established his son Occoday, Ug dai, or Octai-Khan, in the land of the Kara-Kitayans, where he built a town called Omyl or Chamyl[1]; near which, and to the south, there is a vast desert, in which there are said to be certain wild men, who do not speak, and have no joints in their legs, yet have sufficient art to make felt of camels wool for garments, to protect them from the weather. [1] Called Chamil or Hami in the maps, in lat. 43° N. and long. 92° E It stands in a province of the same name, on the north side of the great desert of Cobi, and to the N.E. of the land of the Kalmuks, or little Bucharia.--E. SECTION IX. _Of the Mutual Victories of the Mongals and Cathayans_. After their return from conquering the Naymani and Cara-Cathayans, the Mongals prepared to go to war with the Kythaos, or Cathayans[1]; but the Mongals were defeated in a great battle, and all their nobles were slain except seven. Zingis and the rest who had escaped from this defeat, soon afterwards attacked and conquered the people called Huyri[2], who were Nestorian Christians, from whom they learned the art of writing. After this they conquered the land of Sarugur, and the country of the Karanites, and the land of Hudirat, and returning into their own country, took a short respite from war. Again assembling a great army, they invaded Cathay, and after a long struggle, they conquered the greater part of that country, and besieged the emperor in his greatest city. The siege lasted so long, that the army of the Mongals came to be in want of provisions, and Zingis is said to have commanded that every tenth man of his own army should be slain as food for the rest. At length, by great exertions, the Mongals dug a mine underneath the walls of the city, through which a party entered and opened the gates for the rest of the army, so that the city was carried, and the emperor and many of the citizens put to the sword. Having appointed deputies to rule over his conquests, Zingis returned into Mongalia with immense quantities of gold and silver and other precious spoil. But the southern parts of this empire, as it lies within the sea, has not been conquered by the Mongals to this day[3]. The people of Cathay are Pagans, having a peculiar kind of writing of their own, in which they are reported to possess the scriptures of the Old and New Testament. They have also lives of the fathers, and houses in which they pray at stated times, built like churches; they are even said to have saints, to worship one God, to venerate the Lord Jesus Christ, and to believe eternal life; but they are not baptised[4]. They have no beards, and they partly resemble the Mongals in their features. Their country is exceeding fruitful in corn, and abounds in gold and silver, wine and silk, and all manner of rich commodities, and the whole world has not more expert artificers in all kinds of works and manufactures. [1] The inhabitants of Northern China, then a separate kingdom from Mangi, or Southern China.--E. [2] The Huirs or Uigurs.--E. [3] This probably alludes to the difficulty experienced by the Mongals in forcing a passage across the great rivers Hoang-ho and Kian-ku--E. [4] These absurd notions must have been picked up by the credulous papal messengers, from ignorant or designing Nestorians in Mongolia.--E. SECTION X. _Of the Wars of the Mongals against the Greater and Lesser India._ When Zingis and his people had rested some time after their conquest of Cathay, he divided his army, and sent one of his sons, named Thosut- khan[1], against the Comaniam, whom he vanquished in many battles, and then returned into his own country. Another of his sons was sent with an army against the Indians, who subdued the lesser India. These Indians are the Black Saracens, who are also named Ethiopians. From thence the Mongal army marched to fight against the Christians dwelling in the greater India, and the king of that country, known by the name of Prester John, came forth with his army against them. This prince caused a number of hollow copper figures to be made, resembling men, which were stuffed with combustibles, and set upon horses, each having a man behind on the horse, with a pair of bellows to stir up the fire. When approaching to give battle, these mounted images were first sent forwards against the enemy, and the men who rode behind set fire by some means to the combustibles, and blew strongly with their bellows; and the Mongal men and horses were burnt with wildfire, and the air was darkened with smoke. Then the Indians charged the Mongals, many of whom were wounded and slain, and they were expelled from the country in great confusion, and we have not heard that they ever ventured to return[2]. [1] Probably Tuschi-Khan.--E. [2] It is needless to remark upon the confused and ignorant geography, and the idle tale of a Christian empire in India in this section. The strangely ill-told story of the copper images, by which the Mongals were scorched with wild-fire, may refer to the actual employment either of cannon or rockets against the Mongals in this invasion.--E. SECTION XI. _Of Monstrous Men like Dogs, and of the Conquest of Burithabeth._ In returning through the desert, we were told by some Russian priests at the emperor's court, that the Mongals found certain women, who, being asked where their men were, said that all the women of that country had human shapes, but that the males had the shape of great dogs. After some time, they met the dogs on the other side of a river. It being in winter, the dogs plunged into the water, and then rolled themselves in the dust on the land, till the dust and water was frozen on their backs; and having done this repeatedly till the ice was thick and strong, they attacked the Mongals with great fury; but when the Mongals threw their darts, or shot their arrows at them, they rebounded as if they had fallen on stones, neither could their weapons in any way hurt them. But the dogs killed some of the Tartars, and wounded many with their teeth, and finally drove them out of the country[1]. On their return home, the Mongals came into the country of Burithabeth, of which the inhabitants are pagans, and conquered the people in battle. These people have a strange custom of eating their kindred when they die. They have no beard, for we saw some of them going about with certain iron instruments in their hands, with which they pluck out any hairs they find on their faces[2]. [1] It is surely unnecessary to remark on this ridiculous story of the canine men, which no commentary could reduce to sense.--E. [2] These people may possibly have been the Burats. The same practice of eradicating the beard is still followed by the native tribes of America.--E. SECTION XII. _How the Mongals were repulsed at the Caspian Mountains, by Men dwelling in Caves._ When Zingis sent the before-mentioned armies into the east, he marched personally into the land of the Kergis[1], which, however, he did not now conquer. In this expedition the Mongals are said to have penetrated to the Caspian mountains, which being of adamant, attracted their arrows and other weapons of iron[2]. [1] The Kirguses, inhabiting Western Turkestan, between Lake Balkash and the Caspian.--E. [2] The remainder of this short section is so ridiculously fabulous as not to merit translation, and is therefore omitted.--E. SECTION XIII. _Of the death of Zingis, and concerning his Sons, and the Tartar Dukes or Princes._ Zingis is said to have been killed by lightning. He had four sons, the first was called Occoday, or Oktai, the second Thosut, Tuzi, or Tuschi, the third Thiaday, or Zagathai, and the name of the fourth I could not learn. From these four all the dukes of the Mongals are descended[1]. Cuyne, or Kajuk, the eldest son of Occoday, or Oktai, is now emperor; and he has two brothers Cocten, and Chyrinen. Bathy, or Baatu, Ordu, Siba, and Boru are the sons of Thosut-khan. Baatu is richer and mightier than all the rest, being next in power to the emperor; but Ordu is the superior of all the dukes. The sons of Thiaday are Hurin and Cadan. The sons of the son of Zingis whose name I could not learn, are Mengu, Bithat, and several others. The mother of Mengu was Seroctan, the greatest lady among the Tartars, and the most honoured except the emperor's mother, and more powerful than any subject except Bathy. The following is a list of their dukes: Ordu, Bathy, Huryn, Cadan, Syban, and Ouygat, who were all in Hungary; Cyrpodan, who remains beyond the sea[2], making war against certain soldans of the Saracens, and other transmarine nations. Mengu, Chyrinen, Hubilai, Sinocur, Cara, Gay, Sybedey, Bora, Berca, and Corensa, all remain in Tartary. But there are many other dukes whose names I could not learn. [1] Other authors give a different account of the family of Zingis. According to Harris, I. 556, Zuzi, or Tuschi, was his eldest son, who died six months before his father, and his son Baatu got a great part of Tartary for his share. Zagathai, a son of Zingis, got Transoxiana, or the country of the Kirguses. Tuli, another son, had Chorassan, Persia, and western India. Octai had Mongalia and Cathay, or Northern China. Carpini, or rather Vincentius, has sadly confounded all authentic history, by his rambling colloquial collections from ignorant relators, and has miserably corrupted the orthography of names of nations, places, and persons.--E. [2] Probably meaning in Persia, beyond the Caspian Sea.--E SECTION XIV. _Of the Power of the Emperors, and of his Dukes._. The Tartar emperor enjoys incontrollable power over all his subjects, insomuch, that no man dare abide in any other place than he has assigned; and he even appoints the residences of all the dukes. The dukes appoint the residence of the millenaries, or commanders of a thousand men; the millenaries do the same with the centurions, or captains of hundreds; and the centurions direct in what place the decurions or commanders of tens are to dwell. Whatsoever order any of these officers receive from their immediate superiors must be instantly and implicitly obeyed. If the emperor demands the virgin daughter or sister of any one, she is instantly delivered up; nay, he often collects the virgins from all the Tartar dominions, and retains such as he pleases for himself, giving away others among his followers. All his messengers must be everywhere provided with horses and necessaries without delay: and all messengers coming to him with tribute or otherwise, must be provided on their way with horses, carriages, and all necessaries; yet messengers from strange countries, suffer great distresses and much want of provisions and clothing, especially when sent to any of the princes, and when they have to make any stay; as they often allot for ten men, what would hardly suffice for two, and if they suffer any injury it is even dangerous to complain. Many gifts are demanded of them, both by the princes and others, and if these are refused they are contemned. Owing to this, we were constrained to expend in presents, a large portion of what had been bestowed upon us by well disposed persons to defray our expences. In fine, every thing whatever belongs to the emperor, so that no one dare to say that any thing is his own; and the dukes and princes exercise an equally incontrollable dominion upon all below them. SECTION XV. _Of the Election of the Emperor Occoday, and of the Expedition of Duke Bathy._ On the death of Zingis-chan, the dukes assembled and elected his son Occoday, Ugadai, or Oktai-khan, emperor in his place; who immediately, in a council of the nobles, divided the army, and sent Bathy, or Baatu-khan, who was next in authority, against the land of Altissodan and the country of the Bissermini[1], who were Saracens, though they spoke the language of the Comanians. Bathy defeated these people in battle; but the city of Barchin, which was surrounded with strong walls, resisted for a long while, until the Tartars filled up the ditches and won the place, which they destroyed. Sargat surrendered without resistance, for which the city was not destroyed, but many of the citizens were slain and made captives, and much spoil was taken, and the city was filled with new inhabitants. The Tartars marched next against the rich and populous city of Orna, in which were many Christian Gassarians, Russians, and Alanians, and many Saracens, the lord of the city being of that nation. This town stands on a large river, and is a kind of port, exercising great trade. Being unable to reduce this place by force, the Tartars dammed up the river, and drowned the whole city, with the inhabitants and their goods. Hence they invaded Russia, and besieged Kiow a long while, which they at length took, and massacred the inhabitants. This was a large and populous city, but is now reduced to nothing, and scarcely has two hundred houses: and when we passed through Russia, we found immense numbers of human skulls and bones scattered about. From Russia and Comania they proceeded against the Hungarians and Polonians, where many of them were slain: and had the Hungarians withstood them manfully, the Tartars had been utterly defeated. In their return from thence, they invaded and defeated the pagan Morduans: whence they marched against the Byleri of greater Bulgaria, which they almost entirely destroyed. Thence they proceeded to the north against the Bastarci of greater Hungary, whom they conquered; and going farther north, they came to the Parossitae, and thence to the Samogetae, reaching even to the ocean; and from thence returned into Comania. [1] The Busurmen, Musurmen, or Mahometan inhabitants of Turkestan.--E. SECTION XVI. _Of the Expedition of Duke Cyrpodan._ At the same time Occoday-khan sent duke Cyrpodan with an army to the south, against the pagan Kergis, who have no beards, whom he subdued. After which he marched against the Armenians, whom he conquered, and likewise subdued a part of Georgia. The other part of that country is likewise under subjection, and pays an yearly tribute of 20,000 yperperas. He thence marched into the dominions of the great and powerful soldan of the Deuri, whom he defeated; and proceeded to the country of the soldan of Aleppo, which he subdued; and afterwards reduced the caliph of Baldach or Bagdat to subjection, who is forced to pay a daily tribute of 400 byzants, besides baldekins[1] and other gifts. Every year the Tartar emperor sends messengers to require the presence of the caliph; who sends back great gifts besides the regular tribute, to prevail on the emperor to excuse his absence. Duke Cyrpodan and his army still propose to invade more distant countries, and have not yet returned into Tartary. [1] This is probably a manufacture of Bagdat or Baldach, from whence its name; and may have been flowered silk or cloth of gold.--E. SECTION XVII. _Of the Military conduct of the Tartars._ Zingis-khan divided the Tartars into companies or divisions of ten, of, an hundred, and of a thousand each, every one of which had its appropriate officer. Over every ten millenaries he placed one general; and over an army of several bodies of ten thousand men, two or three dukes, one of whom had the superior command. When they join battle against their enemies, unless the whole army retreat by common consent, all who fly are put to death. If one, two, or more of a decury proceed bravely to battle, and the rest do not follow, the cowards are slain. If one, two, or more of the decury are made prisoners and the rest do not rescue them, they are put to death. Every man must have two bows, or at least one good bow, three quivers full of arrows, an axe, and certain ropes to draw the military machines. The rich or officers have sharp-pointed swords, somewhat curved and sharp on one edge. They wear helmets, coats of mail, and cuisses, and their horses even are armed. Some have their own armour and that of their horses made of leather, ingeniously doubled and even tripled. The upper parts of their helmets are of iron or steel, but the hood which protects their neck and throat is of leather. Some have all their defensive armour composed of many small plates of iron, a hand-breadth long and an inch broad, perforated with eight small holes, by which they are tied with small leather thongs to strong thongs of leather underneath, so that the plates overlap each other in regular series, and are firmly knit together. The armour both of men and horses is often made in this fashion, and is kept finely burnished. Some carry lances having hooks, to pull their enemies from horseback. Their arrow-heads are exceedingly sharp on both edges, and every man carries a file to sharpen them. Their targets are made of wicker, but they are hardly ever carried, except by the night guards, especially those in attendance upon the emperor and the princes. The Tartars are exceedingly crafty in war, in which they have been continually engaged for the last forty-two years against all the surrounding nations. When they have to pass rivers, the principal people secure their garments in bags of thin leather, drawn together like purses, and closely tied. They fix these to their saddles, along with their other baggage, and tie the whole to their horse's tail, sitting upon the whole bundle as a kind of boat or float; and the man who guides the horse is made to swim in a similar manner, sometimes having two oars to assist in rowing, as it were, across the river. The horse is then forced into the river, and all the other horses follow, and in this manner they pass across deep and rapid rivers[1]. The poorer people have each a purse or bag of leather well sewed, into which they pack up all their things, well tied up at the mouth, which they hang to the tails of their horses, and thus swim across. [1] This mode of passing over rivers, though carefully translated, is by no means obviously described. I am apt to suppose that the leathern bags, besides holding the apparel and other valuables, were large enough to be blown up with air so as to serve as floats, like those used by the ancient Macedonians; a practice which they may have learnt from the Scythians. The Latin of Vincentius Beluacensis appears to have been translated from the French original of Carpini, from the following circumstance: What is here translated their _other baggage_ is, in the Latin, _alias res duriores_; almost with certainty mistakenly rendered from the French _leurs autres hardes_.--E. SECTION XVIII. _How the Tartars ought to be resisted._ No single kingdom or province can resist the Tartars, as they gather men for war from every land that is subjected to their dominion; and if any neighbouring province refuses to join them, they invade and lay it waste, slaughtering the inhabitants or carrying them into captivity, and then proceed against another nation. They place their captives in the front of battle, and if they do not fight courageously they are put to the sword. Wherefore, if the princes and rulers of Christendom mean to resist their progress, it is requisite that they should make common cause, and oppose them with united councils. They ought likewise to have many soldiers armed with strong bows and plenty of cross-bows[1], of which the Tartars are much afraid. Besides these, there ought to be men armed with good iron maces, or with axes having long handles. The steel arrow-heads should be tempered in the Tartar manner, by being plunged, while hot, into water mixed with salt, that they may the better be able to penetrate the armour of the Tartars. Our men ought likewise to have good swords, and lances with hooks to drag them from their saddles, which is an easy matter; and ought to have good helmets and armour of proof for themselves and horses: And those who are not so armed ought to keep in the rear of those who are, to discharge their arrows and quarrels over the heads of their companions. Our armies ought to be marshalled after the order of the Tartars, already described, and under the same rigorous laws of war. Whoever betakes himself to plunder before victory is perfectly ascertained, should suffer death. The field of battle ought to be chosen, if possible, in a plain, where every thing may be seen around. The army should by no means be drawn up in one body, but in many divisions, not too distant. One band ought to be dispatched against those who first advance, while another remains prepared to assist in time of need. Scouts ought to be sent out on every side, to give notice of the approach of the enemy; that band may always be sent to meet band as they come on, as the Tartars are always anxious to surround their enemies. Each band ought however to be cautious not to pursue too far when their enemies fly, lest they fall into a snare or ambush, as the Tartars fight more by stratagem than by main force; and this the rather, that our people may not fatigue their horses, in which we do not abound, while the Tartars always have such numbers that they seldom remount one horse, till after three or four days rest. Should even the Tartars retire towards their own country, our army ought by no means to retreat or separate; as they often practise this stratagem to delude their enemies and induce them to divide, and then return suddenly to destroy the country at their pleasure. Our generals ought to keep their troops day and night on the alert, and always armed, ready for battle; as the Tartars are always vigilant like the devils, and are ever devising how to commit mischief. Finally, when a Tartar falls from his horse in battle, he ought immediately to be taken or slain; as when on foot even they are excellent archers, and destructive to men and horses[2]. [1] The word here used in the Latin, _balistais_, is probably corrupted in transcription for _balistariis_; and may either mean cross-bow-men, or men for working balistae, the ancient artillery, if the expression be allowable. Arcubalistarii is the appropriate middle age Latin for men armed with cross-bows.--E. [2] Our good minorite seems in this chapter to have studied the old proverb, _fas est ab hoste doceri_; but except in the leading political advice of the section, he might have been better employed in following the adage of _ne sutor ultra crepidam_.--E. SECTION XIX. _Of the Journey of Friar John de Plano Carpini, to the First Guard of the Tartars_[1]. Setting out, by command from the apostolic See, upon our journey to the Tartars, lest there might arise danger from their proximity to the church of God, we came first to the king of Bohemia, with whom we were acquainted, and who advised us to travel through Poland and Russia, because he had kinsmen in Poland, through whose assistance we might be enabled to travel in Russia; and he supplied us with recommendatory letters and passports, giving us free passage as his charges through his dominions, whence we proceeded to the court of Boleslaus, duke of Silesia, his nephew, who was likewise known and friendly to us. He treated us in the same hospitable manner, and transmitted us free of expense to Conrad, duke of Lautiscia, or Masovia, where, by God's grace, Wasilico[2], duke of Russia, then was, from whom we fully learned the arts of the Tartars, as he had sent messengers to them who were already returned. Learning that it was necessary for us to make presents, we caused some skins of beavers and other animals to be purchased with part of the money which had been given us in charity to defray our expences; and we received more of the same skins from duke Conrad, from Grimislava, duchess of Cracow, from the bishop, and from certain nobles of that place. And at the request of the duke, bishop, and nobles of Cracow, Wasilico conducted us into his country, and entertained us there for some days at his expense. Likewise he convened his bishops at our request, to whom we read the Pope's letters, admonishing them to return into the unity of the church, adding our own exhortation to the same purpose. But because duke Daniel, the brother of Wasilico was absent at the court of Baatu, they could not then give a satisfactory answer. After this Wasilico sent us forward to Kiow, the chief city of Russia, under the conduct of one of his servants; in which journey we were in great danger of our lives from the Lithuanians, who often invaded the borders of Russia in the very places through which we had to pass; but by means of this servant we were secured against any injury from the Russians, of whom indeed the greater part had been slain, or carried into captivity by the Tartars. In this journey we had almost perished of cold at Danilou[3], through the prodigious depth of the snow, although we travelled in a wagon. On our arrival at Kiow, and consulting with the millenary[4], and other nobles, respecting our farther journey, we were advised not to carry the horses we then had into Tartary, as they would all certainly die by the way, as they were not used to dig under the snow in search of grass like the Tartar horses, and no food could be procured for them, as the Tartars make no provision of hay or straw, or any other provender, against winter. We determined therefore to leave them behind, under the care of two servants, till our return, and by means of presents, we prevailed on the millenary to allow us post-horses and a guide. We began our journey on the second day after the Purification[5], and arrived at Canow, which was under the immediate dominion of the Tartars. The governor allowed us horses, and a guide to another town, of which one Micheas, a most malicious person, was governor; who, gained by our presents, conducted us to the first station of the Tartars. [1] The journal of Carpini begins here, that of Asceline never appears.--E. [2] At this period Jeroslaw, or Jeroslaus, was grand duke of Wolodimir or Wladimire, then considered as the sovereigns of Russia, who was succeeded by Alexander.--_Playf. Syst. of Chronol_. Wasilico, therefore, or Wasile, must have been a subordinate duke, or a junior member of the reigning family.--E. [3] There is a town named Danilovska, near the S. E. frontiers of European Russia.--E. [4] From this circumstance, it may be presumed that Kiow was then occupied by a guard of Tartars, under a commander of a thousand men.--E. [5] This was the 4th February, probably of 1247.--E. SECTION XX. _Of his first Reception by the Tartars._ On the first Saturday after Ash-Wednesday, while we were taking up our quarters for the night, near sunset, a number of armed Tartars came suddenly upon us, in a threatening manner, demanding who we were. Having told them that we were messengers from the Pope, and giving them some victuals, they immediately went away. When we proceeded on our journey next morning, the chiefs of this guard met us, and demanded to know the purpose of our journey. We answered "That we were messengers from our Lord the Pope, the father and lord of the Christians, going to their emperor and princes, and the whole Tartar nation, to desire peace and friendship between the Tartars and the Christians: And as the Pope wished the Tartars to become great, and to acquire the favour of God, he admonished them by us, and by his letters, to embrace the faith of Christ, without which they could not be saved: That the Pope was astonished to hear of their monstrous slaughter of mankind, more especially of the Hungarians, Mountaineers, and Polanders, who were his subjects, and who had neither injured, or attempted to injure the Tartars; and as God is sore offended by such proceedings, the Pope admonished them to refrain in future, and to repent of what they had done, and requested an answer as to their future intentions." On which they promised us horses and a guide to Corrensa, but for which favour they demanded presents. Some of them rode swiftly on before, to inform Corrensa of our message, and we followed. This Corrensa is general or duke of all the Tartars who are placed as a guard against the people of the West, lest some enemy might suddenly invade them; and is said to have 60,000 men under his command. SECTION XXI. _His Reception at the Court of Corrensa._ On our arrival at the residence of Corrensa, our tent was ordered to be pitched at a considerable distance, and his agents came to demand what gifts we would offer in paying our obeisance to him. We answered that our lord the Pope had sent no gifts, as he was uncertain if we should ever arrive at their country, considering the dangerous places we had to pass through; but that we should honour him with part of those things which had been given us to defray the charges of our journey. Having received our gifts, we were conducted to the orda or tent of the duke Corrensa, and instructed to bow our left knee thrice before his door, taking great care not to set our feet on the threshold; and when entered, we were to repeat on our knees the words which we had said before. This done, we presented the letters of the Pope; but the interpreter whom we had hired at Kiow, was not able to explain them sufficiently, nor could any one be found equal to the task. From this place post-horses were appointed to conduct us with all speed to duke Baatu, under the guidance of three Tartars. This Baatu is the most powerful prince among them, next to their emperor. We began our journey to his court on the first Tuesday in Lent, and riding as fast as we could trot, though we changed our horses twice or thrice every day, and often travelled in the night, it was Maunday Thursday before we accomplished our journey. The whole of this journey was through the land of Comania, which is all an uniform plain, watered by four large rivers. The first of these is the Dnieper or Boristhenes; on the Russian side of which the dukes Corrensa and Montij march up and down, the latter, who marches on the other side of the plains, being the more powerful of the two[1]. The second river is the Don, or Tanais of the ancients, on the banks of which a certain prince, named Tirbon, sojourns, who is married to the daughter of Baatu. The third and largest is the Volga or Rha, on which Baatu resides. The fourth is the Jaik or Rhymnus, on each bank of which a millenary commands. All these descend southwards in winter to the sea, and travel in summer up these rivers, towards the northern mountains. All these rivers, especially the Volga, abound in fish, and run into the great sea, from which the arm of St George extends past Constantinople[2]. While on the Dnieper, we travelled many days upon the ice; and on the shore of the sea we found the ice three leagues broad. Before our arrival at the residence of Baatu, two of our Tartars rode on before, to give him an account of what we had said to Corrensa. [1] It is difficult to understand the ambiguity here used, unless we suppose that the station of Montij was on the right bank of the Dnieper; while certainly that of Corrensa was on the left or north-east bank.--E. [2] The Euxine and Caspian are here confounded as one sea. It is scarcely necessary to observe, that the Dnieper and Don run into the Euxine, while the Volga and Jaik, or Ural, are discharged into the Caspian. --E. SECTION XXII _The Reception of Carpini at the Court of Baatu_. When we arrived at the residence of Baatu, in the land of Comania, we were ordered to pitch our tent a full league from his station, and when we were to be introduced at his court, we were informed that it was previously necessary for us to pass between two fires. We refused this at first, but were told there was no danger, and that it was only precautionary, in case we intended any mischief to their lord, or should have brought poison along with us, as the fire would remove all evil. On which we complied, that we might remove all suspicion of any such sinister intentions. After this, when we came to the orda, we were questioned by Eldegay, the agent of the prince, respecting the gifts we meant to offer; and making the same reply we had given at the court of Corrensa, our gifts were offered and accepted; and having declared the object of our journey, we were introduced into the presence, making our obeisances, and were admonished respecting the threshold, as formerly mentioned. We then rehearsed our former oration on our knees, and produced our letters, and requested the aid of interpreters to translate them. These were sent us on Good Friday, and, with their assistance, our letters were carefully translated into the Russian, Tartarian, and Saracen languages, and presented to Baatu, who read them with attention. We were then conducted back to our lodging, but no food was given us, except a little millet in a dish, on the first evening of our arrival. Baatu carries himself with great magnificence, having porters, and all other officers, after the manner of the emperor, and sits in an elevated place, like a throne, along with one of his wives. Some of his brothers, and sons, and nobles, sit below him, on benches, and all others on the ground, behind the rest, the men being on his right, and the women on his left. He uses some beautiful and large linen tents, which formerly belonged to the king of Hungary; and no person, however great, presumes to enter his tent without leave, except his own family. At this interview we were seated on his left hand, but on our return from the emperor, we were placed on the right. A table stands near the door of the tent or house, on which there is abundance of drink, in golden and silver vessels. Neither Baatu, nor any of the Tartar princes, drink in public, without having singers and harpers playing before them. When he rides, there is a small tent, canopy, or umbrella, carried over his head, on the point of a spear; and the same is done to all the Tartar princes and their wives. Baatu is extremely courteous to his people, yet is held in great awe; he is exceedingly sagacious, crafty in war, and inexorably cruel in battle, and has been long experienced in the conduct of warlike enterprises. SECTION XXIII. _The Journey through the Land of Comania, and of the Kangittae._ On Easter eve we were again called to the court, and Eldegay, whom we have mentioned before as the agent of Baatu, came out to us from the tent, saying that we must go forwards to the court of their emperor: but they detained a part of our company, under pretence of sending them back to the Pope. We accordingly gave letters to these persons, reciting all that had hitherto occurred; but they got no farther than the residence of duke Montij, where we joined them on our return homewards. Next day, being Easter, after prayers and a slight breakfast, we departed from the court of Baatu in much dejection of spirits, accompanied by two guides. We were so feeble that we could hardly support the fatigue of riding, our only food during Lent having been millet boiled with water, and our only drink melted snow. Passing eastwards through Comania, we travelled continually with great expedition, changing our horses five times a day, and sometimes oftener; except when we had to pass through deserts, on which occasions we had stronger horses allowed, that were able to undergo the whole labour. In this manner we travelled, almost without ceasing, from the beginning of Lent, until eight days after Easter, including our journey to the court of Baatu. On the north of Comania, immediately beyond Russia, lie the people called Morduyni-Byleri[1] in great Bulgaria, and the Bastarci in great Hungary; beyond the Bastarci are the Parositae and Samogetae; and beyond these, on the desert shores of the ocean, a people who are said to have dogs faces. On the south, Comania has the Alani, Circassians, Gazarians, Greece, and Constantinople, the land of the Iberians, the Cattes, the Brutaches, who are said to be Jews, who shave the whole of their heads, and the lands of the Scythians, Georgians, Armenians, and Turks. On the west are Hungary and Russia. Comania is a country of great length and breadth, the inhabitants of which were mostly extirpated by the Tartars, though many of them were reduced to bondage and some fled, but the fugitives have in general returned, and now serve the Tartars. We next entered the land of the Kangittae, which has few inhabitants, owing to a great scarcity of water. From this circumstance, several of the servants of Jeroslaus, duke of Russia, perished in the desert, when travelling to join him in the land of the Tartars. Both here and in Comania, we found many human bones and skulls in large heaps[2]. The Comanians and Kangittae, were pagans who dwelt in tents, and lived entirely on the produce of their flocks and herds, without practising any tillage whatever. On their conquest, a great part of the Kangittae were rooted out by the Tartars, and the remnant reduced to bondage. [1] The Morduyni, Morduas, or Merdas, were probably the same people with those now called Tscheremisses, who call themselves Mari-murt, or the people of Mari.--E. [2] Probably Tartar trophies of victory. Even Timour, the great Mongol conqueror after Zingis, so much vaunted by many writers for his virtues and humanity, used to order the erection of immense pyramids of recent human heads, in memory of victory.--E. SECTION XXIV. _The arrival of Carpini at the first Station of the new Emperor._ From the land of the Kangittae we entered the country of the Bisermini, who speak the Comanian language and observe the law of Mahomet. In this country we saw innumerable ruined cities and castles, and many towns left desolate. The former sovereign of this country, which is full of high mountains, was called Alti Soldan, who, with all his lineage, was destroyed by the Tartars. On the south side lie Jerusalem and Baldach, or Bagdat; and on its nearest borders dwell two Tartar dukes, Burin and Cadan, sons of Thiaday the son of Zingis-chan. To the north is the land of the black Kitayans and the ocean[1]. Syban, the brother of Baatu, dwells in the land of the Bisermini. We travelled in this country from Ascension-day until eight days before the feast of St John the Baptist, 16th June, when we entered the land of the black Kitayans, in which the emperor has built a house, where we were invited to drink, and the resident there for the emperor, caused the principal people of the city, and even his own two sons, to dance before us[2]. Going from thence we came to a certain sea, having a small mountain on its banks, in which there is said to be a hole, whence such vehement tempests of wind issue in winter, that travellers can hardly pass without imminent danger. In summer the noise of the wind is heard proceeding from this hole, but it is then quite gentle. We travelled along the shore of this sea for several days, leaving it upon our left; and though this sea is not of very large dimensions, it contains a considerable number of islands[3]. Ordu, whom we have already mentioned as the senior of all the Tartar dukes, dwells in this country, in the orda or court of his father, where one of his wives bears rule. For, according to the Tartar customs, the courts of princes and nobles are never dissolved at their deaths, but are kept up under the government of one of his wives, to whom the gifts are continued which used to be given to their lords. In this place, therefore, we arrived at the first court under the immediate jurisdiction of the emperor, in which one of his wives dwelt; but as we had not yet been presented to the emperor, we were not invited, or even permitted to enter the station, but were exceedingly well entertained in our tent, after the Tartar fashion, and were allowed to remain there one day for rest and refreshment. [1] The confused geographical notices of this traveller are so uninstructive, as not to merit any commentary. A good account of the present state of these immense regions will be found in Pinkerton's Modern Geography, articles Independent Tartary, Chinese Tartary, and Asiatic Russia. The ancient and perpetually changing distribution of nations in Scythia or Tartary, in its most extended sense, almost elude research, and would require lengthened dissertations instead of illustrative notes.--E. [2] From the subsequent travels of Rubruquis, it will appear, that this ceremony was in honour of the Tartar messengers going from Baatu to the emperor, not from respect to the papal envoys.--E. [3] This sea is obviously the lake Balkash, or Palkati-nor, at the south end of which our maps represent a group of islands.--E. SECTION XXV. _The Arrival of Carpini at the Court of the Emperor elect._ Leaving this place on the eve of St Peter and Paul, 28th June, we entered the country of the pagan Naymani[1], and next day was excessively cold, attended by a great fall of snow. Indeed this country is very mountainous and excessively cold, and has very little plain ground, wherefore these nations had no tillage, but dwelt in tents, which were destroyed by the Tartars. We travelled through this country for many days, and at length entered the land of the Mongals, whom we call Tartars. Through this latter country we continued our journey for about three weeks, continually riding with great expedition, and at length arrived at the residence of the emperor elect, on the feast of Mary Magdalen, 22d July. In the whole of this journey we used extraordinary exertion, as our Tartar guides were ordered to bring us with all expedition to attend the solemn court which had been long appointed for the election of the emperor: on which account we always travelled from early morning till night, without stopping to take food; and we often came to our quarters so late, as not to get any food that night, but were forced to eat in the morning what we ought to have had for supper. We changed horses frequently every day, and travelled constantly as hard as our horses could trot. [1] The Soongaria of modern Geography.--E. SECTION XXVI. _Of the Reception of the papal Nuncios at the court of Kujak, or Cuyne-Khan._ On our arrival at the court of Cuyne, he ordered us to be provided with a tent, and all necessary expences, after the Tartar customs, and his people treated us with more attention and respect than they shewed to any other messengers. We were not admitted into his presence, as he had not been formally elected and invested in the empire; but the translation of the Pope's letters, and of our speech, had been transmitted to him by Baatu. After remaining in this place for five or six days, we were sent to his mother, who kept a solemn court. In this place we beheld an immense tent, so vast, in our opinion, that it could have contained two thousand men; around which there was an enclosure of planks, painted with various figures. All the Tartar dukes were assembled in this neighbourhood, with their attendants, and amused themselves in riding about the hills and vallies. The first day these were all clothed in white robes. The second day, on which Cuyne came to the great tent, they were dressed in scarlet. The third day they were dressed in blue, and on the fourth in rich robes of Baldakin[1]. In the wall of boards, encircling the great tent, there were two gates, through one of which the emperor alone was allowed to enter; and though it stood continually open, there were no guards, as no one dared to enter or come out by that way. All who were admitted entered by the other gate, at which there were guards, armed with bows, arrows, and swords. If any one presumed to approach the tent beyond the assigned limits, he was severely beaten, if caught; or if he attempted to run away, he was shot at with arrows. Many of the people whom we saw here, had upon their saddles, bridles, and other trappings of their horses, to the value of twenty marks in pure gold, according to our estimation.[2] The dukes assembled in the great tent, and consulted together, as we thought, about the election of the emperor. The rest of the people were collected all round the wooden walls, and at a considerable distance; and in this manner they continued till almost noon. Then they began to drink mares milk, or cosmos, and continued to drink amazing quantities till evening. We were invited among them, and they treated us with ale, as we did not drink cosmos. They intended this as a great honour, but they made us drink so much, in comparison with our ordinary diet, as we were not able to endure; but on making them understand that it was hurtful to us, they desisted from insisting on our compliance. On the outside of the door stood Jeroslaus, duke of Susdal in Russia, a great many dukes of the Kithayans and Solangi, the two sons of the king of Georgia, the envoy of the caliph of Bagdat, himself a sultan, and more than ten other Saracen sultans. We were informed by the agents, that there were above four thousand messengers present, partly from those who paid tribute or sent presents, and from other sultans and dukes who came to make their submission, or who had been sent for, and from the various governors of countries and places under their authority. All these were placed on the outside of the wooden wall of the great tent, and were supplied with drink; and they almost all gave to us and the duke Jeroslaus the place of honour, when in their company. [1] This term probably signifies the manufacture of Baldach or Bagdat, and may refer to silken stuffs damasced, or woven with gold flowers.--E. [2] Taking the mark of gold at 84 oz. and valuing the ounce at 4£ 17s, 6d, the sum of 20 marks amounts to L. 780 Sterling.--E. SECTION XXVII. _Of the Exaltation of Cuyne as Emperor._ We remained in this place, called Syra Orda, about four weeks. In our opinion the election was made here, though it was not published, because always when Cuyne came out of the tent he was greeted with a noise of music, and was saluted with beautiful rods tipt with scarlet wool, which was not done to any of the other dukes. Leaving this place, we all rode three or four miles to a fine plain, near a river among the mountains, where we found another tent erected, called the Golden Orda, in which Cuyne was to have been installed in the imperial seat on the festival of the Assumption, 15th August; but on account of a vast fall of hail, formerly mentioned, the ceremony was deferred. This tent was erected upon pillars, covered over with plates of gold, and other beams were fixed to the pillars by gold nails. The whole was superbly covered over with Baldakin, having other cloth on the outside. We remained here till the feast of St Bartholomew, 24th August; on which day an immense multitude convened, standing with their faces to the south. Certain persons, at about a stone's throw distance from the rest, were continually employed in making prayers and genuflexions, always proceeding slowly to the south. We did not know whether they were making incantations, or whether they bowed their knees to God or otherwise, and we therefore made no genuflexions. When this ceremony had continued a long while, the whole company returned to the tent, and Cuyne was placed upon the imperial throne. On which all the dukes knelt before him, and the same was done by all the people, except by us, who were not his subjects. SECTION XXVIII. _Of the Age and Demeanour of Cuyne, and of his Seal._ When exalted to the imperial dignity, Cuyne seemed to be about forty or forty-five years old. He was of middle stature, exceedingly prudent, politic, serious, and grave in his demeanour, and was hardly ever seen to laugh or to behave lightly in any respect, as was reported to us by certain Christians who were continually about him. These Christians of his family assured us likewise, that he would certainly become a Christian, because he always kept some Christian priests about his person, and had at all times a chapel of Christians established near his great tent, in which the clergy sang their devotions publickly and openly, and struck the regular hours on bells, according to the custom of the Greek church, whatever number of Tartars or others might be in the presence; while no other of the Tartar dukes did any thing like this. It is the custom of this emperor never to converse himself with any stranger, however high his rank, but always to hear, as it were, and to answer through an intermediate person: Whoever proposes any matter to his consideration, or listens to his reply, however great his quality, must remain on his knees the whole time; and no one must presume to speak on any subject after the determination of the emperor is expressed. For the dispatch of affairs, both public and private, he has agents, secretaries, scribes, and officers of all kinds, excepting pleaders; as every thing is concluded according to his will and pleasure, without strife or judicial noise: and the other princes of the Tartars act exactly in the same manner. While we remained at his court, the emperor and all his princes erected a standard of defiance against the church of God, the Roman empire, and all the Christian kingdoms and nations of the west, unless they should become obedient to his commands. Their avowed intention is to subdue the whole earth under their authority, as they were commanded by Zingis-khan, and they have only abstained from this intention of late, on account of the death of Occaday-khan, the emperor's father, who was poisoned. Of all the nations under heaven, they are in some fear of the Christians only, and on this account they are now preparing to make war on us. In all his letters their emperor styles himself the Power of God and the Emperor of Mankind; and the seal of the present emperor is thus inscribed: GOD IN HEAVEN; AND CUYNE-KHAN ON EARTH, THE POWER OF GOD: THE SEAL OF THE EMPEROR OF ALL MEN. SECTION XXIX. _Of the Admission of the Papal and other Envoys to the Emperor._ We were called into the presence of the emperor, in the same place where he had been inaugurated; and Chingay, his chief secretary, having written down our names, and the names of those who sent us, and the name of the duke of Solangi and others, he read over all these names in a loud voice to the emperor and the assembled dukes. Then everyone of us bowed the knee four times before him, and having warned us to beware of touching the threshold, we were carefully searched lest we might have any concealed weapons; after which, we entered within the precinct of the imperial tent at the east gate; not even the Tartar dukes dare presume to enter at the west gate, which is reserved for the emperor alone; yet the lower people do not pay much regard to this ceremonious injunction. At this time, likewise, all the other envoys now at the imperial residence were presented, but very few of them were admitted within the tent. On this occasion, infinite quantities of rich gifts of all kinds were presented to the emperor, by the various envoys and messengers, in samites, purple robes, baldakins, silken girdles wrought with gold, rich furs, and other things innumerable. Among these there was a splendid umbrella, or small canopy, to be carried over the head of the emperor, all covered over with gems. The governor of one of the provinces brought a great number of camels, having housings of baldakin, and carrying richly ornamented saddles, on which were placed certain machines, within each of which a man might sit. Many horses and mules likewise were presented to him, richly caparisoned and armed, some with leather, and some with iron. We were likewise questioned as to what gifts we had to offer, but we were unable to present any thing, as almost our whole substance was already consumed. At a considerable distance from the court, there stood in sight on a hill, above five hundred carts all filled with gold and silver and silken garments. All these things were divided between the emperor and his dukes, and the dukes divided their portions among their followers, each according to his pleasure. SECTION XXX. _Of the Separation between the Emperor and his Mother, and of the Death of Jeroslaus Duke of Russia._ Leaving this place we came to another, where a wonderfully grand tent, all of red cloth, was pitched, the gift of the Cathayans. At this place likewise, we were introduced into the presence; and always on these occasions we were offered beer and wine to drink, and boiled flesh to eat when we were inclined. In this tent there was a lofty gallery made of boards, on which the imperial throne was placed, most exquisitely carved in ivory, and richly decorated with gold and precious stones; and, if we rightly remember, there were several steps by which to ascend the throne. This throne was round above. There were benches all around, where the ladies sat on the left hand, upon stools, and no one sat aloft on the right hand, but the dukes sat below on benches, in the middle of the tent. Others sat behind them, and every day there came great numbers of ladies to the court. These three tents which we have mentioned, were of wonderful magnitude; and the wives of the emperor had other tents, sufficiently large and beautiful, made of white felt. At this place, the emperor took leave of his mother, who went to one part of the land, and he to another, to distribute justice. About this time, a concubine belonging to the emperor was detected, who had poisoned his father, at the time when the Tartar army was in Hungary, and owing to which incident, they had been ordered to return. She, and a considerable number of her accomplices, were tried and put to death. Soon afterwards, Jeroslaus, the great duke of Soldal[1] in Russia, being invited, as if to do him honour, by the emperor's mother, to receive meat and drink from her hand, grew sick immediately after returning to his lodging, and died in seven days illness, his whole body becoming strangely of a blue colour; and it was currently reported that he had been poisoned, that the Tartars might freely and totally possess his land. [1] Called Susdal in a former passage.--E. SECTION XXXI. _How the Friars, in the presence of the Emperor, interchanged Letters_ Soon afterwards, the emperor sent us to his mother, as he intended to set up a flag of defiance against all the nations of the west, as has been mentioned before; and he was desirous to keep this circumstance from our knowledge. Having remained some days with his mother, we returned to his court, where we continued a whole month, in such extreme distress for victuals and drink, that we could hardly keep ourselves alive; for the provisions allowed us for four days, were scarcely sufficient to serve us for one day, neither could we go to purchase at the public market, as it was too far from us. But God sent to our aid a Russian goldsmith, named Cosmas, who was considerably favoured by the emperor, and who procured us some food. This man shewed us the imperial throne and seal, both of which he had been employed to make. After some time, the emperor sent for us, and intimated, by Chingay, his secretary, that we should write down our messages and affairs, and deliver them to him, which we did accordingly. Many days afterwards, we were again called to the presence, and were asked if there were any persons about the Pope who understood the Russian, Arabic, or Tartarian languages. To this we answered that we were ignorant of these languages, and though there were Saracens in our land, they inhabited at a great distance from our lord the Pope; and we proposed, that when they had written in the Tartar language, they might explain the meaning to us, which we would carefully write down in our language, and would then deliver both the originals and the translation to his holiness. On this they went from us to the emperor. We were again called upon at Martinmas, when Kadac, the chief minister of the empire, with Chingay and Bala, and several scribes, came to us and explained the emperor's letter, word for word; and when we had written it in Latin, they made us interpret every sentence to them, to see if we had any way erred. And when both letters were written, they made us read them over twice more, lest any thing were mistaken: Saying, "Take heed that every thing be well understood, as great inconvenience might arise from wrong conception." They gave us likewise a copy of the emperor's letters in Arabic, in case any one might be found who could explain them in our country. SECTION XXXII. _The Papal Envoys receive a Licence to depart._ These Tartar ministers informed us, that the emperor proposed to send envoys along with us; and it seemed to us, that they wished we should ask this from the emperor, and one of the principal among them advised us to make that request. But this did not appear at all convenient, and we answered, that it did not become us to make any such petition; but if it were the pleasure of the emperor to send envoys, we should use our utmost endeavour, with God's assistance, to conduct them in safety. We were averse from this measure, for the following reasons: Lest, seeing the wars and dissensions which subsisted among the Christians, they should be the more encouraged to make war upon us: We were afraid that the messengers were meant to act as spies, to examine the approaches to our land: We dreaded that they might be slain by the way: for when the servants which attended us, by desire of the cardinal legate of Germany, were on their return to him, they were well nigh stoned to death by the Germans, and forced to put off that hateful dress: And it is the custom of the Tartars, never to make peace with those who have slain their messengers, till they have taken a severe revenge. Fourthly, we feared their messengers might be taken from us by main force. And lastly, because no good could arise from them, as they were to have no other commission or authority, except merely to deliver the letter of the emperor to the pope and princes of Christendom, which letter we already had. The third day after this, being the feast of St Brice, 13th November, we received our passport, and a letter sealed with the emperor's own seal; and going to the emperor's mother, she gave each of us a gown made of fox-skins, having the hair outwards, and a linen robe; from every one of which our Tartar attendants stole a yard, and from those that were given to our servants, they stole a full half. We were perfectly aware of this knavery, but did not think it convenient to take any notice. SECTION XXXIII. _The return of the Papal Envoys to Europe_. At length we took our departure, and travelled the whole winter through the desert, often sleeping all night on the snow, unless when we cleared a piece of ground with our feet, and frequently in the morning we found ourselves entirely covered by the snow, which had drifted over us during the night. On Ascension day, we arrived at the court of Baatu, of whom we inquired what message we should deliver in his name to the Pope? To this he answered, that he had no message to give us in charge, but only that we should carefully deliver what we had received from the emperor. Having received additional passports from him, we continued our journey, and arrived at the station of Montij on the Sabbath after the Whitson week, where our companions and servants, who had been kept so long from us, were returned at our desire. From thence we travelled to the station of Corrensa, who again required presents from us, but we now had none to give. He however appointed two Comanians, of the lowest order of the Tartar subjects, to accompany us to Kiow in Russia; but our Tartar guide did not quit us till we were beyond the Tartar bounds; after which the Comanians, who had been ordered by Corrensa to attend us, brought us in six days from the last guard of the Tartars, to the city of Kiow, where we arrived fifteen days before the festival of John the Baptist, 9th June 1248. On receiving notice of our approach, the whole inhabitants of Kiow came out joyfully to receive us, congratulating us as men returned from death to life; and we were received in a similar manner in our whole progress through Russia, Poland, and Bohemia. Daniel, and his brother Wasilico, feasted us splendidly, and detained us, contrary to our desire, for eight days. In the meantime, they and their bishops and nobles, having consulted on those matters, which we had propounded to them, when on our journey towards the Tartars, made an unanimous declaration, that they would henceforwards hold the Pope as their special lord and holy father, and would adhere to the Roman church as their lady and mistress, confirming all things which they had previously sent on this subject, by their own abbot, to the Pope before our return; and in ratification of all this, they sent envoys and letters along with us to the Pope[1]. [1] In Section XIX. of this journey, Wasilico, or Wasiley, is mentioned as duke of Russia; but who must only have been duke of some subordinate province. This submission of Russia, or of his particular dukedom, produced no fruit to the Romish see, as the Russian empire still remains what are called Greek schismatics.--E CHAP. IX. _Travels of William de Rubruquis into Tartary, about the year_ 1253_.[1] INTRODUCTION. These travels were undertaken by order of Louis IX. of France, usually called St Louis. In the original, or at least in the printed copies which have come down to our times, Rubruquis is said to have commenced his journey in the year 1253; but this date is attended with some difficulties, as we are certain that king Louis was a prisoner from 1249 to 1254. It is possible, indeed, that he may have dispatched this mission while a prisoner; yet it is more probable, that the date may have been vitiated in transcription. The real name of this early traveller, who was a friar of the minorite order, is said to have been Van Ruysbroek[2], from a village of that name near Brussels, Latinized, or Frenchified rather, into De Rubruquis. By Hakluyt he is named Rubruk. The version here offered to the public, is a translation from the Latin copy in Hakluyt, as addressed by the adventurous traveller to his royal master, after his return from traversing the whole extent of Tartary; the English translation, by that early and meritorious collector, being far too antiquated for modern readers. [1] Hakluyt, I. 80. for the Latin, and I.101. for the English. See likewise Harris, I. 556. [2] Pinkerton, Mod. Geogr. II. xvi. _Dedication by the Author_ To the Most Excellent and Most Christian Lord Louis, by the Grace of GOD the illustrious King of the French; Friar William de Rubruquís, the meanest of the Minorite Order, wisheth health and continual triumph in CHRIST JESUS. It is written in the book of Ecclesiasticus, "That the truly wise man shall travel through strange countries; for he hath tried the good and evil among men." All this, Sire, I have performed; and I wish I may have done so as a wise man, and not as a fool. For many do foolishly those things which have been done by wise men, and I fear I may be reckoned among that number. But as you were pleased to command me at my departure, that I should write down every thing I saw among the Tartars, and should not fear to write long letters, I now therefore obey your orders, yet with awe and reverence, as wanting fit language in which to address so great a king. SECTION I. _Commencement of the Journey._ Be it known, therefore, to your sacred majesty, that in the year 1253, on the 7th of May, we entered into the sea of Pontus, which the Bulgarians call the Great Sea[1]; which I was informed, by certain merchants, is 1008 miles in length, and is in a manner divided, about its middle, into two parts, by means of two provinces which project into it, one on the north, and the other on the south. That which is on the south is called Synope, and contains the castle and port of the Sultan of the Turks. The northern province is called Gasaria by the Latins[2], and Cassaria by the Greek inhabitants of its coast, which is the same with Caesaria; and from thence certain headlands extend southwards into the sea, towards Synope, from the nearest part of which they are 300 miles distant; so that the distance from these points to Constantinople is 700 miles in length and breadth, and 700 miles to Hiberia in the east, which is a province of Georgia. We arrived in the province of Gasaria, or Casaria, which is of a triangular form, having a city named Kersova on its western extremity, in which St Clement suffered martyrdom. While sailing past that city, we saw an island containing a church, which is said to have been built by the angels. In the middle of this province, and on a cape to the south, stands the city of Soldaia, directly facing Synope. And here all merchants land who come from Turkey, in their way to the north, and embark here again on their return from Russia and the north for Turkey; these latter bring ermines and martins, and other valuable furs, and the former carry cloths made of cotton, or bombasins, and silk webs, and aromatic spices. On the east of this province is the city of Matriga[3], where the Tanais flows into the Pontus, by a mouth of twelve miles wide[4]. Before this river enters the Euxine, it forms itself into a sea towards the north, of seven hundred miles in length and breadth, but in no place above six paces deep, so that it is not navigable for large vessels: For which reason, the merchants of Constantinople, when they arrive at the city of Matriga, send their barks to the Tanais, where they purchase dried fish, sturgeons, thosas, barbels, and many other sorts of fish. This province of Casaria has the sea on three sides; on the west, where stands Kersova, or the city of St Clement; on the south, where is the city of Soldaia, at which we landed; and on the east, where Matriga is situated at the mouth of the Tanais. To the east of that mouth is the city of Zikia, and the countries of the Suevi and Hiberi still further east, all of which are not under the dominion of the Tartars. To the south is Trebisond, which has its own prince, named Guido, who, although of the imperial race of Constantinople, is under the Tartar dominion; and next to it is Synope, which belongs to the sultan of the Turks, who is likewise subjected to the Tartars. Beyond this is the country of Vastacius, whose son is named Astar, after his maternal grandfather, and this country is not under the dominion of the Tartars. From the mouth of the Tanais to the Danube, and even beyond the Danube towards Constantinople, including Walachia, which is the country of Assanus, and the lesser Bulgaria as far as Solonia, pay tribute to the Tartars, who of late years have exacted an axe from each family, and all the corn which they find in heaps, in addition to the regular tribute. We landed at Soldaia[5] on the 21st of May, where certain merchants of Constantinople had previously arrived, who reported that ambassadors from the Holy Land were coming thither, on their way to Sartach; although I had publickly declared on palm Sunday, in the church of St Sophia, that I was no ambassador from you or any one, and only travelled to these infidels, in conformity with the rule of our order. On our arrival, these merchants advised me to be cautious of what I said; for, as they had already reported that I was an ambassador, if I should now say the contrary, I should be refused a free passage. Upon this, I addressed myself to the lieutenants of the city, because the captains had gone with the tribute to Baatu, and were not yet returned: saying, "We have heard in the Holy Land, that your lord Sartach[6] had become a Christian, which hath greatly rejoiced all the Christians, and especially the most Christian King of the French, who is there in pilgrimage, fighting against the Saracens, that he may redeem the Holy Land out of their hands: Wherefore, I desire to go to Sartach, that I may carry him letters from the king my master, in which he gives him intelligence of importance to all Christendom." They received us graciously, and entertained us hospitably in the cathedral church; The bishop had been at the court of Sartach, and told me many good things concerning him, which I did not find afterwards to be true. They then gave us our choice, either to have carts drawn by oxen, for carrying our baggage, or sumpter horses; and the Constantinopolitan merchants advised me to purchase covered carts, like those in which the Russians carry their peltry, in which I should put every thing which was wanted for daily use; because, if I were to take packhorses, I should be constrained to pack and unpack at every baiting place, and that besides, I should ride more easily in the carts than on horseback. By following their evil advice, I was two months in travelling to Sartach, which I might have accomplished in one on horseback. I had brought with me from Constantinople fruits of various kinds, muscadel wine, and delicate biscuits, to present to the captains, that I might obtain free passage, having been advised by the merchants, that these persons gave a very cold reception to such as applied to them empty handed. The governors or captains being absent, I caused all these things to be packed up in one of the carts, being informed that they would be acceptable presents to Sartach. We began our journey about the beginning of June, having four covered carts of our own, and two others which they furnished to us, in which we carried our bedding, and we were allowed five riding horses for ourselves, our company consisting of five persons; viz. myself and my companion, Friar Bartholomew of Cremona, Goset, the bearer of these letters, the man of God Turgeman[7], and a servant or slave, named Nicholas, whom I had purchased at Constantinople, out of the alms we had received. The people of Soldaia likewise allowed us two men to drive our carts, and to take care of our horses and oxen. There are several lofty promontories on the shore of Casaria, between Kersova[8] and the mouth of the Tanais; and there are forty castles between Kersova and Soldaia, at almost each of which a distinct language is spoken; and among these are many Goths who speak the Teutonic language[9]. Beyond these mountains, towards the north, extends a most beautiful wood, in a plain, which is full of springs and rivulets; and beyond this wood is an extensive plain, continuing for five days journey to the northern extremity of this province, where it contracts into a narrow space, having the sea on the east and west, and a great ditch is drawn between these two seas. In this plain the Comani dwelt before the coming of the Tartars, and compelled the before-mentioned cities and castles to pay tribute; and upon the coming of the Tartars, so vast a multitude of the Comani took refuge in this province, flying to the sea shore, that the living were forced to feed upon the dying, as I was assured by a merchant, an eye-witness, who declared, that the survivors tore in pieces with their teeth, and devoured the raw flesh of the dead as dogs do carrion. Towards the extremity of this province, there are many large lakes, having salt springs on their banks, and when the water of these springs reaches the lake, it coagulates into hard salt like ice. From these salt springs, Sartach and Baatu draw large revenues; as people come from all parts of Russia to procure salt, and for each cart-load, they pay two webs of cotton cloth, equal in value to half an yperpera. Many vessels come likewise by sea for salt, all of which pay tribute, in proportion to the quantities which they carry away. On the third day after leaving Soldaia, we fell in with the Tartars, on joining whom, I thought myself entered into a new world; wherefore, I shall use my best endeavours to describe their manners and way of life, [1] The Euxine or Black Sea. Though not expressed in the text, he probably took his departure from Constantinople.--E [2] By the Latins are here obviously meant the inhabitants of western Europe. The province here mentioned is the Crimea; the Taurica Chersonesus of the ancients, or the modern Taurida.--E. [3] At the mouth of one of the branches of the Kuban is the town of Temruck, formerly called Tmutrakhan by the Russians, and Tamatarcha by the Greeks; this has been corrupted to Tamaterca, Materca, and Matriga.--Forst. [4] This obviously refers to the canal of communication between the sea of Azoph and the Euxine.--E. [5] Called likewise Soldeya, Soldadia and Sogdat, now Sudak.--E. [6] Sartach was the son of Baatu-khan.--E. [7] This name is probably meant to imply the Trucheman, Dragoman, or interpreter; and from the strange appellative, _Man of God_, he may have been a monk from Constantinople, with a Greek name, having that signification: perhaps Theander--E. [8] Cherson or Kersona, called likewise Scherson, Schursi, and Gurzi.--E. [9] These castles of the Goths, first mentioned by Rubruquis, were afterwards noticed by Josaphat Barbaro, a Venetian, in 1436; and Busbeck conversed with some of these Goths from the Crimea at Constantinople in 1562, and gives a vocabulary of their language. From the authority of Rubruquis misunderstood, some ancient map makers have inserted the Castella Judeorum instead of Gothorum in the Crimea, and even Danville placed them in his maps under the name of Chateaux des Juifs, castles of the Jews.--Forst. SECTION II. _Of the Tartars and their Houses_. They have no permanent city, and they are ignorant of the future. They divide all Scythia among them; and each leader, according to the number of his followers, knows the boundaries of his pastures, and where he ought to feed his flocks in winter and summer, and in spring and autumn. In winter they descend into the warmer regions of the south, and in summer they travel towards the colder countries of the north. Such pastures as have no water, are reserved for winter use, when there is snow on the ground, as the snow there serves instead of water. The houses in which they sleep are founded on a round structure of wattled rods, and the roof is formed of wickers, meeting above in a small roundel, from which arises a neck like a chimney, all of which they cover with white felt; and they often cover over the felt with lime, or white earth and powdered bones to make it bright: sometimes their houses are black; and the felt about the neck of the dome is decorated with a variety of pictures. Before the door, likewise, they hang a felt, ornamented with painting; and they employ much coloured felt, painted with vines, trees, birds, and beasts, for decorating their dwellings. Some of these houses are so large as to measure thirty feet in breadth. I once measured the distance between the wheel ruts of one of their waggons to be twenty feet, and when the house was upon the waggon, it spread beyond the wheels at least five feet on each side. I have counted twenty-two bullocks dragging one waggon, surmounted by a house; eleven in one row, according to the breadth or the waggon, and other eleven before these. The axle of this waggon was very large, like the mast of a ship; and one man stood in the door of the house, upon the waggon, urging on the oxen. They likewise make quadrangular structures of small split wicker, like large chests, and frame for them an arched lid or cover of similar twigs, having a small door at the front end; and they cover this chest or small house with black felt, smeared over with suet or sheeps' milk[1], to prevent the rain from penetrating; and these are likewise decorated with paintings or feathers. In these they put all their household goods and treasure; and they bind these upon higher carts, drawn by camels, that they may be able to cross rivers without injuring their contents. These chests are never taken down from the carts to which they belong. When their dwelling-houses are unloaded from the waggons, their doors are always turned to the south; and the carts, with the chests which belong to each house, are drawn up in two rows, one on each side of the dwelling, at about the distance of a stone's throw. The married women get most beautiful carts made for themselves, which I am unable to describe without the aid of painting, and which I would have drawn for your majesty, if I had possessed sufficient talents. One rich Moal, or Tartar, will have from a hundred to two hundred such carts with chests. Baatu has sixteen wives, each of whom has one large house, besides several small ones, serving as chambers for her female attendants, and which are placed behind the large house; and to the large house of each wife there belong two hundred chest-carts. When the camp is formed, the house of the first wife is placed on the west, and all the rest extend in one line eastwards, so that the last wife is on the east, or left of all. And between the station of each wife there is the distance of a stone's throw, so that the court of a rich Moal appears like a large city, but in which there are very few men. One girl is able to lead twenty or thirty carts; for the ground being quite plain, they fasten the carts, whether drawn by camels or oxen, behind each other, and the girl sits on the front of the foremost cart of the string, directing the cattle, while all the rest follow with an equable motion. If they come to any difficult passage, the carts are untied from each other, and conducted across singly; and they travel at a very slow pace, only so fast as an ox or a lamb can easily walk. [1] The butter from ewe-milk is probably here meant.--E. SECTION III. _Of their Beds and Drinking-cups_. After having placed the house on the ground, with its door turned to the south, the bed of the master is placed to the north, opposite the door. The place of the women is always on the east, or on the masters left hand, where he sits on his bed with his face to the south, and the place of the men on his right hand, to the west; and when any men enter into the house, they never hang up their quivers on the womens side. Over the head of the lord there is placed an image or puppet of felt, which is called the masters brother, and a similar image over the head of the mistress, which is called her brother; and a little higher between these, there is one very small and thin, which is, as it were, the keeper of the house. The mistress places at the foot of her bed, on the right hand, in a conspicuous place, the skin of a kid, stuffed with wool, or some such material, and beside that a small puppet looking towards the maidens and women. Near the door, on the womens side of the house, there is another image, with a cows udder, as the guardian of the women who milk the kine. On the masters side of the door is another image, having the udder of a mare, being the tutelary deity of the men who milk the mares. When they meet together for drinking, they, in the first place, sprinkle the master's idol with some of the liquor, and then all the rest in their order; after which a servant goes out of the house with a cup of drink, and sprinkles thrice towards the south, making a genuflexion between each, in honour of the fire, then towards the east, in honour of the air, next towards the west, in honour of the water, and lastly, towards the north, for the dead. When the lord takes the cup in his hand to drink, he first pours a part on the ground; and if he is to drink on horseback, he first spills a portion on the neck and mane of his horse. After the servant has made his libations to the four quarters of the world, he returns into the house, and two other servants are ready with two other cups and salvers, to carry drink to the lord and his wife, who sit together on a bed. When he has more than one wife, she with whom he slept the night before sits beside him that day, and all the other wives must come to her house that day to drink; and all the gifts which the lord receives that day are deposited in her chests. Upon a bench there stands vessels of milk and other drinks, and drinking cups. SECTION IV. _Of their Kinds of Drink, and Fashion of Drinking_. In winter they make excellent drink of rice, millet, and honey, which is clear like wine; and they have wine brought to them from distant countries. In summer they care not for any drink except cosmos, which always stands within the door, and beside it is a minstrel with his instrument of music. I saw no citerns, lutes, and viols, such as ours, but they have many other instruments which we have not. When the lord begins to drink, one of his servants exclaims aloud Ha! and the minstrel begins to play. When they make a great feast, all the guests clap their hands and dance to the music, the men before the lord, and the women before the lady of the house. When the lord hath drank, the servant calls out as before, and the minstrel ceases; then all drink round in their turns, both men and women, and they sometimes carouse on hearing the news of a victory, to a shameful and beastly degree. When they desire to provoke one to drink, they seize him by the ears, dragging them strongly, as if to widen his throat, clapping their hands, and dancing before him. When they mean to do great honour to any person, one takes a full cup, having one on his right hand, and another on his left, and these three advance towards him who is to receive the cup, singing and dancing before him; but when he reaches out his hand to receive the cup, they suddenly draw back, and come forwards again in the same manner, and they thus delude him three or four times, till he seems very eager, when they give him the cup, and keep dancing, singing, and stamping with their feet, till he has finished his draught. SECTION V. _Of their Food._ They eat indifferently of all dead animals, even such as have died of disease; and among such numbers of cattle and flocks, many animals must die almost continually. Bat in summer, when they have plenty of cosmos, or mares milk, they care little for any other food. When an ox or horse happens to die, they cut its flesh into thin slices, which they dry in the sun and air, which preserves it from corruption, and free from all bad smell. From the intestines of their horses they make sausages, better than those which are made of pork, and which they eat when newly made, but the rest of the flesh is reserved for winter use. Of the hides of oxen they form large bags, which they dry in a wonderful manner in the smoke. Of the hinder part of their horse skins they fabricate excellent sandals. They will make a meal for fifty, or even an hundred men, of the carcase of one ram. This they mince in a bowl, mixed with salt and water, which is their only seasoning, and then, with the point of a knife, or a little fork made on purpose, like those with which we eat pears and apples stewed in wine, they reach to every one of the company a morsel or two, according to the number; the master of the house having first served himself to his mind, before any of the rest, and if he gives a particular portion to any one, that person must eat it up, without giving any of it to another, or if he is unable to eat the whole, he takes it home with him, or gives it to his servant to take care of, if he has one, otherwise he puts it into his own _saptargat_, or square leather bag, which they carry always with them for such purposes, or for preserving any bones which they have not time to pick thoroughly, that they may clean them well afterwards, and that nothing may be lost. SECTION VI. _How they make the Drink called Cosmos._ Cosmos is made from mares milk, in the following manner: They fasten a long line between two posts fixed in the ground, and to it they tie the young foals of the mares which are to be milked, by which means the mares are induced to stand quietly beside their foals, and allow themselves to be milked. If any mare happens to be unruly, her foal is brought, and allowed to suck a little, after which the milker again succeeds. Having thus procured a quantity of new drawn milk, it is poured into a large skin bag, which is immediately agitated by blows with a wooden club, having its lower end hollow, and as large as a man's head. After some time the milk begins to ferment like new wine, and to acquire a degree of sourness. The agitation is continued in the same manner until the butter comes; after which it is fit for drinking, and has a pungent yet pleasant taste, like raspberry wine, leaving a flavour on the palate like almond milk. This liquor is exceedingly pleasant, and of a diuretic quality; is exhilarating to the spirits, and even intoxicating to weak heads. Cara-cosmos, which means black cosmos, is made for the great lords, in the following manner: The agitation, as before described, is continued until all the lees or coagulated portion of the milk subsides to the bottom, like the lees of wine, and the thin parts remain above like whey, or clear must of wine. The white lees are given to the servants, and have a strong soporific quality. The clear supernatent liquor is called cara-cosmos, and is an exceedingly pleasant and wholesome beverage[1]. Baatu has thirty farms around his dwelling-place, at about a day's journey distant, each of which supplies him daily with the caracosmos from the milk of an hundred mares, so that he receives the daily produce of three thousand mares, besides white cosmos which the rest of his subjects contribute: For, as the inhabitants of Syria pay the third part of their productions to their lords, so the Tartars pay their mares milk every third day. From the milk of their cows they make butter, which they do not salt for preservation, but boil and clarify it, after which it is poured into bags made of sheep-skin, and preserved for winter use. The residue of the milk is kept till it becomes quite sour, after which it is boiled, and the coagula or curds, which form, are dried in the sun till quite hard, and are preserved in bags for winter provision. This sour curd, which they call _gryut_, when wanted for use in winter when they have no milk, is put into a bag with hot water, and by dilligent beating and agitation, is dissolved into a sour white liquor, which they drink instead of milk; for they have a great aversion to drink water by itself. SECTION VII. _Of the Beasts they eat, of their Garments, and of their Hunting parties._ The great lords have farms in the southern parts of their dominions, from whence millet and flour are brought them for winter provisions; and the meaner people procure these in exchange for sheep and skins. The slaves content themselves with thick water[2]. They do not eat either long tailed or short tailed mice. There are many marmots in their country, which they call Sogur, which gather during winter, in companies of twenty or thirty together, in burrows, where they sleep for six months; these they catch in great numbers and use as food. There are likewise a kind of rabbits, with long tails like cats, having black and white hairs at the extremity of their tails. They have many other small animals fit for eating, with which they are well acquainted. I have seen no deer, and very few hares, but many antelopes. I saw vast numbers of wild asses, which resemble mules. Likewise an animal resembling a ram, called _artak,_ with crooked horns of such amazing size, that I was hardly able to lift a pair of them with one hand. Of these horns they make large drinking-cups. They have falcons, gyrfalcons, and other hawks in great abundance, all of which they carry on their right hands. Every hawk has a small thong of leather fastened round his neck, the ends of which hang down to the middle of his breast; and before casting off after game, they bow down the hawk's head towards his breast, by means of this thong, with their left hand, lest he be tossed by the wind, or should soar too high [3]. The Tartars are most expert hunters, and procure a great part of their sustenance by the chase. When the Tartars intend to hunt wild beasts, a vast multitude of people is collected together, by whom the country is surrounded to a large extent in a great circle; and by gradually contracting this circle towards its centre, they at length collect all the included game into a small space, into which the sportsmen enter and dispatch the game with their arrows. From Cataya, and other regions of the east, and from Persia, and other countries of the south they procure silk stuffs, cloth of gold, and cotton cloth, of which they make their summer garments. From Russia, Moxel, Greater Bulgaria, Pascatir, which is the greater Hungary, and Kersis, all of which are northern countries and full of woods, and from other countries towards the north which are subject to their authority, they procure valuable furs of many kinds, which I have not seen in our parts. With these they make their winter garments; and they have always at least two fur gowns, one of which has the fur inwards, and the other has the fur outwards to the wind and snow; which outer garments are usually made of the skins of wolves, foxes, or bears. But while they sit within doors, they have gowns of finer and more costly materials. The garments of the meaner sort are made of the skins of dogs and goats. They likewise have breeches made of skins. The rich often line their garments with silk shag, which is exceedingly soft, light, and warm. The poor line theirs with cotton cloth, wadded with the finest wool which they can sort out from their fleeces; and of the coarser wool they make felts for covering their houses and chests, and for sleeping upon. Their ropes are likewise made of wool, mixed with a third part of horse hair. Of felt they also make cloths to lay under their saddles, and caps to defend their heads from rain. In all these things they use vast quantities of wool. Your majesty has seen the habits of these people[4]. [1] Under the name of Kumyss, this liquor is much used by the Russian gentry, as a restorative for constitutions weakened by disease or debauchery: and for procuring it they travel to the Tartar districts of the empire.--E. [2] Whether the author here means the dissolved sour curd, mentioned at the close of the former Section, or gruel made from meal and water, does not appear.--E. [3] Our falconers use the left hand for carrying their hawks. I leave the inexplicable use of the thongs to be understood by professional falconers.--Hakluyt, ad loc. [4] Probably this concluding sentence means, that as the king of France had seen some Tartars in Syria, the author did not deem it necessary to describe their form and fashions.--E. SECTION VIII. _Of the Fashion of their Hair, and the Ornaments of their Women._ The men have a square tonsure on their crowns, from the two front corners of which they shave two seams down to their temples. The temples also, and hinder part of the head, to the nape of the neck, are shaved, and the forehead, except one small lock which falls down to the eyes. On each angle of the hind head, they leave a long lock of hair, which they braid and knot together under each ear. The dress of unmarried women differs little from that of the men, except in being somewhat longer. But on the day after marriage, the head is shaved, from the middle down to the forehead, and the woman puts on a wide gown, like that of a monk, but wider and longer. This opens before, and is tied under the right side. In this the Tartars and Turks differ, as the Turks tie their garments always on the left side. They have an ornament for their heads which they call Botta, which is made of the bark of a tree or any other very light substance, made in a round form, so thick as may be grasped with both hands, becoming square at the upper extremity, and in all about two feet long, somewhat resembling the capital of a pillar. This cap is hollow within, and is covered over with rich silk. On the top of this they erect a bunch of quills, or slender rods, about a cubit long, or even more, which they ornament with peacocks feathers on the top, and all around with the feathers of a wild drake, and even with precious stones. The rich ladies wear this ornament on the top of their heads, binding it on strongly with a kind of hat or coif, which has a hole in its crown adapted for this purpose, and under this they collect their hair from the back of the head, lapped up in a kind of knot or bundle within the botta; and the whole is fixed on by means of a ligature under their throat. Hence, when a number of these ladies are seen together on horseback, they appear at a distance like soldiers armed with helmets and lances. The women all sit astride on horseback like men, binding their mantles round their waists with silken scarfs of a sky-blue colour, and they bind another scarf round their breasts. They likewise have a white veil tied on just below their eyes, which reaches down to their breasts. The women are amazingly fat, and the smaller their noses, they are esteemed the more beautiful. They daub over their faces most nastily with grease; and they never keep their beds on account of child-bearing. SECTION IX. _Of the Duties and Labours of the Women, and of their Nuptials._ The employments of the women are, to lead the waggons, to load and unload the horses, to milk the cows, to make butter and gryut, to dress skins, and to sew them together, which they generally do with sinews finely split and twisted into long threads. They likewise make sandals, and socks, and other garments, and felts for covering their houses. They never wash their garments, alleging that it would offend God, and that hanging them up to dry would occasion thunder; and they even beat any person who pretends to wash their garments, and take their clothes from them. They are astonishingly afraid of thunder, during which they turn all strangers from their dwellings, and wrapping themselves in black felt, remain covered up till it is over. They never wash their bowls or dishes; or if they do wash the platters into which the boiled meat is to be put, they do it merely with the scalding broth, which they throw back into the pot. The men make bows and arrows, saddles, bridles, and stirrups, construct houses and carts, takes care of the horses, and milk the mares, agitate the cosmos or mares milk, make leather sacks, in which these are kept, take care of, and load the camels, tend the cows, sheep, and goats, and these are sometimes milked by the men, sometimes by the women. They dress hides with sheeps milk, thickened and salted. When they mean to wash their head and hands, they fill their mouths with water, which they squirt out gradually on their hands, and moisten their hair or wash their heads. No man can have a wife unless by purchase; so that many maids are rather old before marriage, as their parents always keep them till they can get a good market. They keep the first and second degrees of consanguinity inviolate, but pay no regard to affinity, as one man may have either at once, or successively two sisters. Widows never marry, as their belief is, that all who have served a man in this life, shall do so in the next; so that widows believe that they shall return after death to their husbands. Hence arises an abominable custom among them, that the son sometimes marries all his father's wives except his own mother; for the court or household of the father and mother always devolves to the younger son, and he has to provide for all his father's wives, which fall to his share along with the inheritance; and he considers, that if he takes his father's wives, it will be no injury or disgrace to him though they went to his father in the next world. When any one has made a bargain with another for his daughter, the father of the maid gives a feast to the bridegroom, and the bride runs away and hides herself in the house of one of her relations. Then the father says to the bridegroom, "My daughter is now yours, take her wherever you can find her." On which he seeks for her, with the assistance of his friends, till he discovers her concealment, and then leads her as if by violence to his house. SECTION X. _Of their Laws and Judgments, and of their Death and Burial_. When two men fight, no one must interfere to part them, neither may a father presume to aid his own son; but he who considers himself injured must appeal to the court of his lord, and whoever shall offer him any violence after this appeal is put to death. He who is appealed against, must go without delay, and the appellant leads him as a prisoner. No one is punished capitally, unless taken in the act, or unless he confesses; but when witnessed against by many, he is severely tortured to extort confession. Homicide, adultery, and fornication, are punished with death; but a man may use his own slave as he pleases. Great thefts are punished capitally; but for small ones, as for stealing a sheep, when the party is not caught in the fact, but otherwise detected, the thief is cruelly beaten. And when an hundred strokes are to be given by order of the court, an hundred separate rods are required, one for each blow. Pretended messengers are punished with death, as are likewise sacrilegious persons, whom they esteem witches, of which more will be said hereafter. When any one dies, he is mourned for with violent howlings, and the mourners are free from tribute during a whole year. Any one who happens to enter a house, in which a grown up person lies dead, must not enter the house of Mangu-khan during a whole year; if the dead person is a child, he is only debarred for one lunation. One house is always left near the grave of the deceased; but the burial place of any of the princes of the race of Jenghis-khan is always kept secret; yet there is always a family left in charge of the sepulchres of their nobles, though I do not find that they deposit any treasure in these tombs. The Comanians raise a large barrow or tomb over their dead, and erect a statue of the person, with his face turned towards the east, holding a drinking cup in his hand; they erect likewise, over the tombs of the rich, certain pyramids or sharp pinnacles. In some places, I observed large towers built of burnt bricks, and others of stone, though no stones were to be found about the place. I saw the grave of a person newly buried, in honour of whom there were hung up sixteen horses hides, four of which towards each quarter of the world, between high poles; and beside the grave they had set cosmos, that the deceased might drink, and flesh for him to eat, although the person was said to have been baptized. Farther east, I saw other kinds of sepulchres, consisting of large areas, paved with stone, some round and others square, having four large stones placed upright around the pavement, and fronting the four cardinal points. When any one lies sick in bed, a mark is affixed to the house, that no one may enter, as no one ever visits the sick, except his own servant; and when any one belonging to the great courts is sick, watchmen are placed at a great distance, all round, that no one may enter the precincts; as they dread lest evil spirits, or bad winds, might enter along with visitors. They consider their soothsayers, or people who practise divination, as priests. SECTION XI. _Of our first Entering among the Tartars, and of their Ingratitude_. When we first entered among these Tartars, after having made us wait for them a long time, under the shade of certain black carts, a considerable number of them on horseback surrounded us. Their first question was, whether we had ever before been among them; and being answered in the negative, they began impudently to beg some of our victuals; and we gave them some of the biscuits and wine, which we had brought with us from Constantinople. Having drank one flaggon of our wine they demanded more, saying, that a man does not enter a house with one foot only. But we excused ourselves, as not being well provided. They next inquired, whence we came, and whither we were going? To this I answered, that hearing Sartach was become a Christian, we wished to go to him, that we might present your majestys letters to him. They then asked if we came of our own accord, or were sent upon this errand. To this I said, that no one had compelled me, and that I had come voluntarily, and by the desire of my superiors; being cautious not to say that I was the ambassador from your majesty. They then required to know if our carts contained gold and silver, or precious vestments, as presents for Sartach. To which I answered, that Sartach should see what we carried when we came to his presence, and that they had nothing to do with such questions, but ought to conduct me to their captain; that he, if he thought proper, might direct me to be carried to Sartach, otherwise I should return. There then was in this province one Scacatai, or Zagathai, related to Baatu, to whom the emperor of Constantinople had written requisitorial letters, that I might be permitted to proceed on my journey. On being informed of this, they supplied us with horses and oxen, and appointed two men to conduct us on our journey, and those which we had brought with us from Soldaia returned. Yet they made us wait a long while, continually begging our bread to give to their children; and they admired and coveted every thing they saw about our servants, as their knives, gloves, purses, and points. But when we excused ourselves from their importunity, alleging that we had a long journey before us, and must not give away those things which were necessary for ourselves, they reviled me as a niggard; and though they took nothing by force, they were exceedingly impudent, and importunate in begging, to have every thing they saw. If a man gives them any thing, it may be considered as thrown away, for they have no gratitude; and as they look upon themselves as the lords of the world, they think that nothing should be refused to them by any one; yet, if one gives them nothing, and afterwards stands in need of their assistance, they will not help him. They gave us some of their butter milk, called _Apram_, which is extremely sour. After this we left them, thinking that we had escaped out of the hands of the demons, and the next day we arrived at the quarters of their captain. From the tune when we left Soldaia, till we got to Sartach, which took us two months, we never lay under a house or a tent, but always in the open air, or under our carts; neither did we see any town, or the vestiges of any buildings where a village had been; though we saw vast numbers of the tombs of the Comanians. On the same evening, our conductor gave us some cosmos, which was very pleasant to drink, but not having been accustomed to that liquor, it occasioned me to sweat most profusely. SECTION XII. _Of the Court of Zagathai, and how the Christians drink no Cosmos_. Next morning, we met the carts of Zagathai, laden with houses, and I thought that a great city was travelling towards us. I was astonished at the prodigious droves of oxen and horses, and the immense flocks of sheep, though I saw very few men to guide them; which made me inquire how many men he had under his command, and I was told he had not above 500 in all, half of whom we had already passed at another station. Then the servant who conducted us, informed me that it was requisite for us to make a present to Zagathai, and desired us to stop while he went forwards, to announce our arrival. It was then past three o'clock, and the Tartars unladed their houses near a certain water. After this, the interpreter of Zagathai came to us, and learning that we had not been before among them, he demanded some of our victuals, which we gave him; he also required to have some garments, as a reward for his trouble in interpreting for us to his master; but we excused ourselves on account of our poverty. He then asked us what we intended to present to his lord, when we shewed him a flaggon of wine, and filled a basket with biscuit, and a platter with apples and other fruits; but he was not satisfied, as we had not bought him some rich stuffs. However, we entered into the presence of Zagathai with fear and bashfulness; he was sitting on a bed, having a small citern or lute in his hand, and his wife sat beside him, who, I really believe, had amputated her nose, between the eyes, that it might be the flatter, for she had no nose in that part of her face, which was smeared over with black ointment, as were also her eyebrows, which seemed very filthy in our eyes. I then repeated to him the exact same words which I had used before, respecting the object of our journey, as we had been admonished by some who had been among them formerly, never to vary in our words. I requested that he would deign to accept our small gift; for, being monks, it was contrary to the rules of our order to possess gold or silver or rich garments; on which account, we had no such things to offer, and hoped he would accept some portion of our victuals as a blessing. He received those things, and immediately distributed them among his men, who were met in his house to drink. I likewise presented to him the letters from the emperor of Constantinople. He then sent these to Soldaia to be translated, because, being in Greek, there was no person about him who understood that language. He asked if we would drink cosmos? For the Russian, Greek, and Alanian Christians, who happen to, be among the Tartars, and conform strictly to their own laws, do not drink that liquor, and even think they are not Christians who do so; and their priests, after such conduct, formally reconcile them again to the church, as if they had thereby renounced the Christian faith. I answered that we had still a sufficiency of our own drink, but when that was done, we should be under the necessity of using what might be given us. He next asked us, what the letters contained which we carried to Sartach? I answered that these were sealed, and contained only the words of friendship and good will. He asked what I meant to say to Sartach? To this I answered, that I should speak to him the words of the Christian faith. He asked what these were, as he would willingly hear them? I then expounded to him the apostles creed, as well as I was able, by means of our interpreter, who was by no means clever or eloquent. On hearing this he shook his head, but made no reply. He then appointed oxen and horses for our use, and two men to attend upon us; but he desired us to abide with him, until the messenger should return with the translation of the emperors letters from Soldaia. We arrived at the horde of Zagathai, in the Ascension week, and we remained with him until the day after Pentecost, or Whitsun Tuesday, being ten days in all. SECTION XIII. _How some Alanians visited them on the Eve of Pentecost_. On the eve of Pentecost or Whitsunday, there came to us certain Alanians, called there Acias or Akas, who are Christians after the Greek form, using Greek books, and having Grecian priests, but they are not schismatics like the Greeks as they honour all Christians without exception. These men brought us some sodden flesh, which they offered us to eat, and requested us to pray for one of their company who had died. But I explained to them the solemnity of the festival, and that we could eat no flesh at this time. They were much pleased with our exposition, as they were ignorant of every thing relative to the Christian rites, the name of Christ alone excepted. They and many other Christians, both Russians and Hungarians, demanded of us if they might be saved, having been constrained to drink cosmos, and to eat the flesh of animals that had been slain by the Saracens and other infidels; which the Greek and Russian priests consider as things strangled or offered to idols. They were likewise ignorant of the times of fasting, neither could they have observed these in this region, even if they had known their times and seasons. I then instructed them as well as I could, and strengthened them in the faith. We reserved the flesh which they had brought us until the feast day, for there was nothing to be bought among the Tartars for gold and silver, but only for cloth and garments, which we had not to dispose of. When our servants offered any of the coin which they call yperpera [1], they rubbed it with their fingers, and smelt it, to see whether it were copper. All the food they supplied us with was sour, and filthy cows milk; and the water was so foul and muddy, by reason of their numerous horses, that we could not drink it. If it had not been for the grace of God, and the biscuit we brought with us, we had surely perished. [1] Or hyperpyron, a coin said to be of the value of two German dollars, or six and eightpence Sterling.--E. SECTION XIV. _Of a Saracen who desired to be Baptized, and of men who seemed Lepers_. Upon the day of Pentecost, a Saracen came to visit us, to whom we explained the articles of the Christian faith; particularly the salvation of sinners, through the incarnation of Jesus, the resurrection of the dead, and judgment to come, and how through baptism all sin was washed out. He seemed much affected with these doctrines, and even expressed a desire to be baptized; but when we were preparing for that ceremony, he suddenly mounted on horseback, saying that he must first consult his wife; and he returned next day, declining to receive baptism, because he would not then be allowed to drink cosmos, without which, he could not live in that country. From this opinion, I could not move him by any arguments; so that these people are much estranged from becoming Christians, by the assertion of that opinion by the Russians, and other Christians, who come among them in great numbers. On the same day, which was the morrow of the feast of Pentecost, Zagathai gave us one man to conduct us to Sartach, and two others to guide us to the next station, which was at the distance of five days journey for our oxen. We were presented also with a goat to serve us as food, and a great many skin bags of cows milk, but they gave us very little cosmos, as that liquor is in great estimation among themselves. From the station of Zagathai we travelled directly north, and our attendants began to pilfer largely from us, because we took too little heed of our property, but experience at length taught us wisdom. At length we reached the bounds of this province, which is fortified by a deep ditch, from sea to sea[1]. Immediately beyond this ditch, we came to the station to which our conductors belonged, where all the inhabitants seemed to be infected with leprosy; and certain base people are placed here to receive the tribute from all who come for salt from the salt pits formerly mentioned. We were told that we should have to travel fifteen days farther before meeting with any other inhabitants. With these people we drank cosmos, and we presented them in return with a basket of fruits and biscuit; and they gave us eight oxen and a goat, and a vast number of bladders full of milk, to serve as provision during our long journey. But by changing our oxen, we were enabled in ten days to attain the next station, and through the whole way we only found water in some ditches, dug on purpose, in the vallies, and in two small rivers. From leaving the province of Casaria, we traveled directly eastwards, having the sea of Azoph on our right hand, and a vast desert on the north, which, in some places, is twenty days journey in breadth, without mountain, tree, or even stone; but it is all excellent pasture. In this waste the Comani, called Capchat[2], used to feed their cattle. The Germans called these people Valani, and the province Valania; but Isidore terms the whole country, from the Tanais, along the Paulus Maeotis, Alania. This great extent would require a journey of two months, from one end to the other, even if a man were to travel post as fast as the Tartars usually ride, and was entirely inhabited by the Capchat Comanians; who likewise possessed the country between the Tanais, which divides Europe from Asia, and the river Edil or Volga, which is a long ten days journey. To the north of this province of Comania Russia is situate, which is all over full of wood, and reaches from the north of Poland and Hungary, all the way to the Tanais or Don. This country has been all wasted by the Tartars, and is even yet often plundered by them. The Tartars prefer the Saracens to the Russians, because the latter are Christians: and when the Russians are unable to satisfy their demands for gold and silver, they drive them and their children in multitudes into the desert, where they constrain them to tend their flocks and herds. Beyond Russia is the country of Prussia, which the Teutonic knights have lately subdued, and they might easily win Russia likewise, if they so inclined; for if the Tartars were to learn that the sovereign Pontiff had proclaimed a crusade against them, they would all flee into their solitudes. [1] From this circumstance it is obvious, that the journey had been hitherto confined to Casaria, or the Crimea, and that he had now reached the lines or isthmus of Precop.--E. [2] In the English translation of Hakluyt, this word is changed to Capthak, and in the collection of Harris to Capthai; it is probably the Kiptschak of the Russians.--E. SECTION XV. _Of our Distresses, and of the Comanian funerals_. In our journey eastwards we saw nothing but the earth and sky, having sometimes the sea of Tanais within sight on our right hand, and sometimes we saw the sepulchres in which the Comanians used to bury their dead, at the distance of a league or two from the line of our journey. So long as we travelled in the desert, matters were tolerably well with us, but I cannot sufficiently express the irksome and tedious plagues and troubles we had to encounter in the dwellings of the Tartars; for our guide insisted upon us making presents to every one of the Tartar captains, which we were utterly unable to afford, and we were eight persons in all, continually using our provisions, as the three Tartars who accompanied us insisted that we should feed them; and the flesh which had been given us was by no means sufficient, and we could not get any to buy. While we sat under the shadow of our carts to shelter us from the extreme heat of the sun, they would intrude into our company, and even tread upon us, that they might see what we had; and when they had to ease nature, would hardly withdraw a few yards distance, shamelessly talking to us the whole lime. What distressed me most of all, was when I wished to address them upon religious subjects, my foolish interpreter used to say, "You shall not make me a preacher, and I neither will nor can rehearse these words." Nay, after I began to acquire some little knowledge of their language, I found, when I spoke one thing, he would say quite differently, whatever chanced to come uppermost in his senseless mind. Thus, seeing the danger I might incur in speaking by so faithless an interpreter, I resolved rather to be silent. We thus journeyed on from station to station, till at length a few days before the festival of Mary Magdalen, 22d July, we arrived on the banks of the mighty river Tanais or Don, which divides Europe from Asia. At this place Baatu and Sartach had established a station of Russians on the eastern bank of the river, on purpose to transport merchants and messengers across. They ferried us over in the first place, and then our carts; and their boats were so small that they were obliged to use two boats tied together for one cart, putting a wheel into each. In this place our guides acted most foolishly; for believing that the Russians would provide us with horses and oxen, they sent back those we had from the western side of the river, to their masters. But when relays were demanded from the Russians, they alleged that they had a privilege from Baatu, exempting them from all services except those belonging to the ferry, and for which they were even accustomed to receive considerable rewards from such merchants as passed that way. We were, therefore, constrained to remain three days in this place. The first day they gave us a large fresh fish[1]. The second day the magistrate of the village gathered from every house for us, and presented us with rye-bread and some flesh. And the third day they gave us dried fish, of which they have great abundance. The river Tanais, at this place, is as broad as the Seine at Paris; and before arriving on its banks, we had passed many goodly waters full of fish: but the rude Tartars know not now to catch them, neither do they hold fish in any estimation, unless large enough to feed a company. This river is the eastern limit of Russia, and arises from certain marshes which extend to the northern ocean; and it discharges itself in the south, into a large sea of 700 miles extent, before falling into the Euxine; and all the rivers we had passed ran with a full stream in the same direction. Beyond this place the Tartars advance no farther to the north, and they were now, about the first of August, beginning to return into the south; and they have another village somewhat lower down the river, where passengers are ferried over in winter. At this time the people were reaping their rye. Wheat does not succeed in their soil, but they have abundance of millet. The Russian women attire their heads like those in our country; and they ornament their gowns with furs of different kinds, from about the knees downwards. The men wear a dress like the Germans, having high crowned conical hats made of felt, like sugar loaves, with sharp points. At length, after representing that our journey was intended for the common benefit of all Christians, they provided us with oxen and men to proceed upon our journey; but as we got no horses, we were ourselves under the necessity of travelling on foot. In this manner we journied for three days, without meeting any people; and when both our oxen and ourselves were weary and faint with fatigue, two horses came running towards us, to our great joy: Our guide and interpreter mounted upon these, and set out to see if they could fall in with any inhabitants. At length, on the fourth day, having found some people, we rejoiced like seafaring men, who had escaped from a tempest into a safe harbour. Then getting fresh horses and oxen, we passed on from station to station, till we at length reached the habitation of duke Sartach on the second of the kalends of August[2]. [1] In the Latin this fish is named Barbatus, which both Hakluyt and Harris have translated Turbot, a fish never found in rivers. It was more probably a Barbel, in Latin called Barbus; or it might be of the Sturgeon tribe, which likewise has beard-like appendages, and is found in the Don.--E. [2] This, according to the Roman method of reckoning, ought to be the last day of July. Yet Rubruquis had previously mentioned the 1st of August a considerable time before.--E. SECTION XVI. _Of the Dominions and Subjects of Sartach_. The region beyond the Tanais is very beautiful, especially towards the north, where there are fine rivers and extensive forests. In these dwell two different nations. One of these, named the Moxel, are ignorant pagans, without any laws, who dwell in cottages among the woods, and have no cities. Their lord, and the greater part of the nation were carried to the confines of Germany by the Tartars, and were there slain by the Germans, who are held in great estimation by the nations who are subject to the Tartars, as they hope, through their means, to be freed from the Tartar yoke. When a merchant comes among these people, the first person with whom he stops is obliged to provide him with all necessaries during his stay in the district; and they are so little jealous of their wives, that husbands pay little regard to their infidelity, unless directly under their eyes. These people have abundance of swine, honey, and wax, precious furs, and falcons. Beyond these dwell the Merdas[1] or Merdui, who are Saracens or Mahometans. Beyond them is the Etilia or Volga, the largest river I ever beheld, which comes out of the north, from the country of the Greater Bulgaria and runs southwards, into a vast lake of four months journey in circuit, of which I shall speak afterwards. In the northern region, by which we travelled, the Tanais and Volga are not above ten days journey asunder, but towards the south they are at a much farther distance; the Tanais falling into the Euxine, and the Volga into the before mentioned sea or lake, which likewise receives many rivers from Persia. In the course of our journey, we left to the south certain great mountains, on whose sides, towards the desert, dwell the Cergis and the Alani or Acas, who are Christians, and still carry on war with the Tartars. Beyond these, near the sea or lake of Etilia, or the Caspian, are certain Mahometans named Lesgis, who are subjected to the Tartars. Beyond these again are the _Irongates_, which were constructed by Alexander, to exclude the barbarians from Persia, of which I shall speak hereafter, as I passed that way in my return. In the country through which we travelled between these great rivers, the Comanians dwelt before it was occupied by the Tarters. [1] In the English of Hakluyt and Harris, these people are called Merdas and Mardui.--E. SECTION XVII. _Of the Magnificence of the Court of Sartach_. WE found Sartach encamped within three days journey of the river Volga or Etilia, and his court or horda appeared to us very large and magnificent; as he had six wives, and his eldest son three, and each of these ladies had a great house, like those already described, besides that each had several smaller houses, and 200 of the chest-carts already mentioned. Our guide went immediately to a certain Nestorian named Coiat, who has great influence at the court of Sartach; and this man carried us in the evening a considerable distance, to an officer called, in the Tartar language, the Lords Gate, to whom belongs the duty of receiving messengers or ambassadors. Our guide inquired what we had ready to present to this person, and seemed much offended when he found we had nothing to offer. When we came into his presence, he sat majestically, having music and dancing performed before him. I then spoke to him the words formerly mentioned, giving an account of the cause of our mission, and requesting that he would bring us and our letters into the presence of his lord. I excused myself also, that as I was a monk, neither giving, receiving, or using any gold, silver, or other costly things, except our books, and the vestments in which we served God, that I could bring no present to him or his lord; and having abandoned my own goods, I could not transport such things for other men. He courteously answered, that being a monk, I acted well in observing my vow: and that he stood in no need of any of our things, but on the contrary, was ready to give us what we might need. He then caused us to sit down and drink of his milk, and afterwards desired that we should recite a benediction for him, which we did. He inquired who was the greatest sovereign among the Francs? To which I answered the emperor, if he could enjoy his dominions in peace. "Not so, said he, but the king of France." For he had heard of your majesty from the Lord Baldwin of Hainault. I found also at this court, one of the Knight Templars, who had been at Cyprus, and had made a report of all that he had seen there concerning your majesty. We then returned to our lodgings, whence we sent a flaggon of our Muscadel wine, which had kept well during the journey, and a box of our biscuit to this officer, who received the present very graciously, and retained our servants all night in his dwelling. In the morning he ordered us to come to court, and to bring the kings letters, and our books and vestments along with us, as his lord desired to see these things. This we did accordingly, lading one cart with our books and vestments, and another with wine, biscuit, and fruits. Then he caused all our books and vestments to be spread out, and asked if we meant to bestow all these things upon his lord. A multitude of Tartars, Christians, and Mahometans were around us, on horseback, at this time, and I was sore grieved and afraid at this question; but dissembling as well as I could, I said, "That we humbly requested his lord and master to accept our bread, wine, and fruits, not as a present, for it was too mean, but as a benevolence, lest we should appear to come empty handed. That his lord would see the letters of the king my master, which would explain the reason of our journey; after which we, and all we had, would remain at his command: But that our vestments were holy, and were unlawful to be touched or used by any except priests." We were then commanded to array ourselves in our sacred vestments, that we might appear in them before his lord. Then putting on our most precious ornaments, I took a rich cushion in my arms, together with the bible I had from your majesty, and the beautiful psalter, ornamented with fine paintings, which the queen bestowed upon me. My companion carried the missal and a crucifix; and the clerk, clothed in his surplice, carried a censer in his hand. In this order we presented ourselves, and the felt hanging before the lords door being withdrawn, we appeared, in his presence. Then the clerk and interpreter were ordered to make three genuflexions, from which humiliation we were exempted; and they admonished us to be exceedingly careful, in going in and out of the lords dwelling, not to touch the threshold of his door, and we were desired to sing a benediction or prayer for their lord; and we accordingly entered in singing the salve regina. Immediately within the door there stood a bench planted with cosmos and drinking cups. All Sartachs wives were assembled in the house; and the Moals, or rich Tartars, pressing in along with us, incommoded us exceedingly. Then Coiat carried the censer with incense to Sartach, who took it in his hand, examining it narrowly. He next carried him the psalter, which he and the wife who sat next him minutely inspected. After which the bible was carried to him, on which he asked if it contained our Gospel? To which I answered, that it contained that, and all our other Holy Scriptures. I next delivered to him your majestys letter, with its translation into the Arabian and Syriac languages, which I had procured to be done at Acon[1]; and there happened to be present certain Armenian priests, who were skilful in the Turkish and Arabian languages, and likewise the before mentioned templar had knowledge of both these and the Syriac. We then went out of the house and put off our vestments, and we were followed by Coiat, accompanied by certain scribes, by whom our letters were interpreted; and when Sartach had heard these read, he graciously accepted our bread, wine, and fruits, and permitted us to carry our books and vestments to our own lodgings. All this happened on the festival of St Peter ad Vincula. [1] Now called St Jean d'Acre.--E. SECTION XVIII. _They are ordered to proceed to Baatu, the Father of Sartach_. Next morning early a certain priest, who was the brother of Coiat, came to our lodging, and desired to have our box of chrism to carry, as he said, to Sartach. About evening Coat sent for us, and said that the king our master had written acceptably to his lord and master Sartach; but there were certain difficult matters, respecting which he did not dare to determine without the orders and advice of his father, and that it was, therefore, necessary that we should go to his father, leaving the two carts behind us in which we brought the books and vestments, because his lord was desirous to examine these things more carefully. Suspecting the evil that might arise from this man's covetousness, I immediately said that we would not only leave these carts, but the other two also under his custody. You shall not, said he, leave these two carts behind, but as for the other two, we will satisfy your desire. But I insisted upon leaving them all. He then desired to know whether we intended to remain in the country? To which I answered, that if he had thoroughly understood the letters of my lord and master, he would have seen that we were so inclined. And he then exhorted us to demean ourselves with patience, and humility; after which we parted for that evening. Next day Coiat sent a Nestorian priest for the carts, to whom we caused all the four to be delivered. After whom the brother of Coiat came to our lodging, and took possession of all the books and vestments which we had shewn the day before at the court; although we remonstrated against this procedure, saying that Coiat had ordered us to carry those things along with us, that we might appear in them before Baatu; but he took them from us by violence, saying, "you brought all these things to Sartach, and would you carry them to Baatu?" And when I would have reasoned with him against this conduct, he desired me not to be too talkative, but to go my way. There was no remedy but patience, as we could not have access to Sartach, and we could not expect to procure justice from any other person. I was even afraid to employ our interpreter on this occasion, lest he might have represented matters in a quite different sense from what I should direct, as he seemed much inclined for us to give away all we had. My only comfort was, that I had secretly removed the bible and some other books, on which I set a great store, when I first discovered their covetous intentions; but I did not venture to abstract the psalter, because it was so particularly distinguished by its beautifully gilded illuminations. When the person came who was appointed to be our guide to the court of Baatu, I represented to him the necessity of leaving our other carts behind, as we were to travel post; and on this being reported to Coiat, he consented to take charge of these, and of our servant. Before leaving the residence of Sartach, Coiat and other scribes desired that we should by no means represent their lord to Baatu as a Christian, but as a Moal: for though they believe some things concerning Christ, they are very unwilling to be called Christians, which they consider as a national appellation; and they look upon their own name of Moal as worthy to be exalted above all others. Neither do they allow themselves to be called Tartars: as that is the name of another nation, according to the information I received at this place. Leaving the station of Sartach, we travelled directly eastwards for three days, on the last of which we came to the Etilia or Volga, and I wondered much from what regions of the north such mighty streams should descend. SECTION XIX. _Of the Reverence shewn by Sartach, Mangu-khan, and Ken-chan, to the Christians_. At the time when the Francs took Antioch from the Saracens[1], a prince named Con-can, or Khen-khan, held dominion over all the northern regions of Tartary. Con is a proper name, and can or khan is a title of dignity, signifying a diviner or soothsayer, and is applied to all princes in these countries, because the government of the people belongs to them through divination. To this prince the Turks of Antioch sent for assistance against the Francs, as the whole nation of the Turks came originally from the regions of Tartary. Con-khan was of the nation called Kara-Catay, or the black Catay; which is used to distinguish them from the other nation of Catayans, who inhabit to the eastwards upon the ocean, of whom I shall speak afterwards. These Kara-Catayans dwelt upon certain high mountains through which I travelled; and in a certain plain country within these mountains, there dwelt a Nestorian shepherd, who was supreme governor over the people called Yayman or Nayman, who were Christians of the Nestorian sect. After the death of Con-khan, this Nestorian prince exalted himself to the kingdom, and was called King John, or Prester John; of whom ten times more is reported than is true, according to the usual custom of the Nestorians, for they are apt to raise great stories on no foundations. Thus they gave out, that Sartach was a Christian, and they propagated similar stories of Mangu-khan, and even of Con-khan, merely because these princes shewed great respect to the Christians. The story of King John had no better foundation; for when I travelled through his territories, no one there knew any thing at all about him, except only a few Nestorians. In these regions likewise dwelt Con-khan, formerly mentioned, at whose court Friar Andrew once was; and I passed through that region in my return. This John had a brother, a powerful prince and a shepherd like himself, who was named Vut-khan, or Unc-khan, who dwelt beyond the mountains of Kara-Kitay, at the distance of three weeks journey from the residence of John. This Vut-khan was lord of a small village named Caracarum, and his subjects were called Crit or Merkit, being Christians of the Nestorian sect. But Vut-khan abandoned the Christian worship and followed idolatry, retaining priests to his idols, who are all sorcerers and worshippers of the devils. Ten or fifteen days journey beyond the territory of Vut-khan, lay the pastures of the Moal, a poor nation without laws or government, except that they were much given to sorcery and divinations; and near them was another poor nation called Tartars. On the death of John, the khan of the Cara- Kitayans, without male issue, his brother Vut succeeded to all his great riches, and got himself to be proclaimed khan. The flocks and herds of this Vut-khan pastured to the borders of the Moal, among whom was one Zingis, a blacksmith, who used to steal as many cattle as he possibly could from the flock of Vut-Khan. At length the herds complained to their lord of the reiterated robberies which were committed by Zingis, and Vut-khan went with an army to seize him. But Zingis fled and hid himself among the Tartars, and the troops of Vut-khan returned to their own country, after having made considerable spoil both from the Moal and the Tartars. Then Zingis remonstrated with the Moal and Tartars, upon their want of a supreme ruler to defend them from the oppressions of their neighbours, and they were induced by his suggestions to appoint him to be their khan or ruler. Immediately after his elevation, Zingis gathered an army secretly together, and made a sudden invasion of the territories belonging to Vut, whom he defeated in battle, and forced to fly for refuge into Katay. During this invasion, one of the daughters of Vut was made prisoner, whom Zingis gave in marriage to one of his sons, and to whom she bore Mangu-khan, the presently reigning great khan of the Moal and Tartars. In all his subsequent wars, Zingis used continually to send the Tartars before him in the van of his army: by which means their name came to be spread abroad in the world, as, wherever they made their appearance, the astonished people were in use to run away, crying out, the Tartars! the Tartars! In consequence of almost continual war, this nation of the Tartars is now almost utterly extirpated, yet the name remains; although the Moals use every effort to abolish that name and to exalt their own. The country where these Tartars formerly inhabited, and where the court of Zingis still remains, is now called Mancherule; and as this was the centre of all their conquests, they still esteem it as their royal residence, and there the great khan is for the most part elected. [1] About the year 1097. SECTION XX. _Of the Russians, Hungarians, Alanians, and of the Caspian_. I know not whether Sartach really believes in Christ, but am certain that he refuses to be called a Christian, and I rather think that he scoffs at Christianity. His residence lies in the way through which the Russians, Walachians, Bulgarians of the lesser Bulgaria, the Soldaians, or Christians of Casaria, the Kerkis, Alanians, and other Christians have to pass in their way with gifts or tribute to the court of his father Baatu-khan; and by this means Sartach is more connected with the Christians than any of the rest, yet when the Saracens or Mahometans bring their gifts, they are sooner dispatched. Sartach has always about him some Nestorian priests, who count their beads and sing their devotions. There is another commander under Baatu-khan, called Berta or Berca, who pastures his flocks towards the Iron-gate, or Derbent, through which lies the passage of all the Saracens or Mahometans who come from Persia and Turkey, to pay their gifts and tributes to Baatu, and who make presents to Berta in their way. This person professes himself to be of the Mahometan faith, and will not permit swines flesh to be eaten in his dominions. But it appearing to Baatu, that his affairs suffered detriment by this intercourse with the Mahometans, we learnt on our return, that he had commanded Berta to remove from the Iron-gate to the east side of the Volga. For the space of four days which we spent in the court of Sartach, we had no victuals allowed us, except once a little cosmos; and during our journey to the residence of his father Baatu, we travelled in great fear, on account of certain Russian, Hungarian, and Alanian servants of the Tartars, who often assemble secretly in the night, in troops of twenty or thirty together, and being armed with bows and arrows, murder and rob whoever they meet with, hiding themselves during the day. These men are always on horseback, and when their horses tire, they steal others from the ordinary pastures of the Tartars, and each man has generally one or two spare horses to serve as food in case of need. Our guide therefore was in great fear lest we might fall in with some of these stragglers. Besides this danger, we must have perished during this journey, if we had not fortunately carried some of our biscuit along with us. We at length reached the great river Etilia or Volga, which is four times the size of the Seine, and of great depth. This river rises in the north of Greater Bulgaria, and discharges itself into the Hircanian Sea, called the Caspian by Isidore, having the Caspian mountains and the land of Persia on the south, the mountains of Musihet, or of the Assassins on the east, which join the Caspian mountains, and on the north is the great desert now occupied by the Tartars, where formerly there dwelt certain people called Canglae, or Cangitae, and on that side it receives the Etilia, or Volga, which overflows in summer like the Nile in Egypt. On the west side of this sea are the mountains of the Alani and Lesgis, the Iron-gate or Derbent, and the mountains of Georgia. This sea, therefore, is environed on three sides by mountains, but by plain ground on the north. Friar Andrew, in his journey, travelled along its south and east sides; and I passed its north side both in going and returning between Baatu and Mangu-khan, and along its western side in my way from Baatu into Syria. One may travel entirely round it in four months; and it is by no means true, as reported by Isidore, that it is a bay of the ocean, with which it nowhere joins, but is environed on all sides by the land. At the region from the west shore of the Caspian, where the Iron-gate of Alexander is situated, now called Derbent, and from the mountains of the Alani, and along the Palus Moeotis, or sea of Azoph, into which the Tanais falls, to the northern ocean, was anciently called Albania; in which Isidore says, that there were dogs of such strength and fierceness, as to fight with bulls, and even to overcome lions, which I have been assured by several persons to be true; and even, that towards the northern ocean, they have dogs of such size and strength, that the inhabitants make them draw carts like oxen[1]. [1] It is astonishing how easily a small exaggeration converts truth to fable. Here the ill-told story of the light sledges of the Tshutki, drawn by dogs of a very ordinary size, is innocently magnified into carts dragged by gigantic mastiffs.--E. SECTION XXI. _Of the Court of Baatu, and our Entertainment there_. On that part of the Volga where we arrived, they have lately built a new village, in which there is a mixed population of Russians and Tartars, established for the service of the ferry, that they may transport messengers going to and from the court of Baatu, as he always remains on the east side of the Volga. Neither does he ever travel any farther north, in summer, than to the place where we arrived on that river, and was even then descending towards the south. From January till August, he and all the other Tartars ascend by the banks of rivers towards the cold regions of the north, and in August they begin again to return. From the place where we came to the Volga, is a journey of five days northward to the first villages of the Greater Bulgaria, and I am astonished to think how the Mahometan religion should have travelled thither; as from Derbent, on the extreme borders of Persia, it is thirty days journey to pass the desert and ascend along the Volga into Bulgaria, and in the whole track there are no towns, and only a few villages where the Volga falls into the Caspian; yet these Bulgarians[1] are the most bigotedly attached to the religion of Mahomet, of any of the nations that have been perverted to that diabolical superstition. The court of Baatu having already gone towards the south, we passed down the stream of the Volga in a bark from the before mentioned village, to where his court then was; and we were astonished at the magnificent appearance of his encampment, as his houses and tents were so numerous, as to appear like some large city, stretching out to a vast length; and there were great numbers of people ranging about the country, to three or four leagues all around. Even as the children of Israel knew every one on which side of the Tabernacle to pitch his tent, so every Tartar knows on to what side of the court of his prince he ought to place his house, when he unlades it from his cart. The princes court is called in their language _Horda_, which signifies the middle, because the chieftain or ruler always dwells in the midst of his people; only that no subject or inferior person must place his dwelling towards the south, as the court gates are always open to that quarter. But they extend themselves to the right and left, according as they find it convenient. On our arrival we were conducted to a Mahometan, who did not provide us with any provisions; and we were brought next day to the court, where Baatu had caused a large tent to be erected, as his house was two small to contain the multitude of men and women who were assembled at this place. We were admonished by our guide, not to speak until we should receive orders from Baatu to that purpose, and that then we should be brief in our discourse. Baatu asked if your majesty had sent us as ambassadors to him? I answered, that your majesty had formerly sent ambassadors to Ken-khan; and would not have sent any on the present occasion, or any letters to Sartach, had it not been that you had been advised they were become Christians; on which account only I had been sent in congratulation and not through any fear. We were then led into the pavilion, being strictly charged not to touch any of the tent ropes, which they consider as equivalent to the threshold of a house, which must not be touched. We entered the tent barefooted and with our heads uncovered, forming a strange spectacle in their eyes; for though Friar John de Plano Carpini had been there before me, yet being a messenger from the Pope, he had changed his habit that he might not be despised. We were brought forward into the middle of the tent, without being required to bow the knee, as is the case with other messengers. Baatu was seated upon a long broad couch like a bed, all over gilt, and raised three steps from the ground, having one of his ladies beside him. The men of note were all assembled in the tent, and were seated about in a scattered manner, some on the right and some on the left hand; and those places which were not filled up by Baatus wives, were occupied by some of the men. At the entrance of the tent there stood a bench well furnished with cosmos, and with many superb cups of gold and silver, richly set with precious stones. Baatu surveyed us earnestly for some time, and we him; he was of a fresh ruddy colour, and in my opinion had a strong resemblance to the late Lord John de Beaumont. After standing in the midst of the tent for so long as one might have rehearsed the _Miserere_, during which an universal silence prevailed, we were commanded to speak, and our guide directed us to bow our knees before we spoke. On this I bowed one knee as to a man; but he desired me to kneel on both knees, and being unwilling to contend about such ceremonies, I complied; and being again commanded to speak, I bethought me of prayer to God on account of my posture, and began in the following manner: "Sir, we beseech God, the giver of all good, who hath bestowed upon you these earthly benefits, that he would grant you hereafter the blessings of Heaven, seeing that the former are vain without the latter. Be it known to you therefore, of a certainty, that you cannot attain to the joys of heaven unless you become a Christian; for God hath said, whosoever believeth and is baptized shall be saved, but he that believeth not shall be condemned." At this he modestly smiled, but the other Moals clapped their hands in derision; and my interpreter, who ought to have comforted me, was quite abashed. After silence was restored, I proceeded thus: "Having heard that your son was become a Christian, I came to him with letters from my master the king of the Francs, and your son sent me hither; for what reason it behoves you to know." He then desired me to rise, and inquired the name of your majesty, and my name, and the names of my companion and interpreter, all of which he caused to be set down in writing. After which, he asked who it was that your majesty made war against, as he had heard that you had departed from your own country with an army. To which I answered, that you warred against the Saracens, because they had violated the house of God at Jerusalem. He then asked if your majesty had ever before sent ambassadors to him. And I said never to him. He then desired us to be seated, and gave us to drink; and it is accounted a great favour when any one is admitted to drink cosmos in his house. While I sat looking down upon the ground, he desired me to look up; either wishing to observe me more distinctly, or out of some superstitious fancy: for these people look upon it as a sign of ill-fortune, when any one sits in their presence holding down his head in a melancholy posture, and more especially when he leans his cheek or chin upon his hand. We then departed from the tent of audience, and immediately afterwards our guide came and told us, that, as our king had desired that we might remain in this country, Baatu could not consent to this without the knowledge and authority of Mangu-khan; and it was necessary, therefore, that I should go with the interpreter to Mangu, while my companion and the clerk should return to the court of Sartach, and remain there till my return. On this the interpreter began to lament himself as a dead man; and my companion declared, that rather as separate from me, he would allow them to take off his head. I added, that I could not possibly go without my interpreter, and that we should need two servants, that we might be sure of one in case of the other being sick. Upon this the guide returned into the presence and reported to Baatu what we had said, who now gave orders that the two priests and the interpreter should go forwards to Mangu, but that the clerk must immediately return to Sartach; and with this answer the guide came to us. When I now endeavoured to plead for the company of our clerk, he desired me to be silent; for as Baatu had already given the orders, they must be obeyed, and he dared not go again into the court. Goset, our clerk, still had twenty-six yperperas remaining of the alms we had formerly received, ten of which he retained for himself and the servant, and gave us the remaining sixteen. We then sorrowfully parted, the clerk returning to the court of Sartach, while we remained following the court of Baatu. On Assumption eve, 14th August, our clerk arrived at the court of Sartach, and the next day the Nestorian priests were seen adorned in the vestments of which they had deprived us. [1] The Greater Bulgaria of our author seems to comprehend the provinces of Astracan and Casan in Russia.--E. SECTION XXII. _The Journey to the Court of Mangu-khan_. From the audience we were conducted to the dwelling of a person who was ordered to provide us in lodging, food, and horses; but as we had no presents to give, he treated us with great neglect. We travelled along with Baatu, down the banks of the Volga for five weeks, and were often so much in want of provisions, that my companion was sometimes so extremely hungry as even to weep. For though there is always a fair or market following the court, it was so far from us, that we, who were forced to travel on foot, were unable to reach it. At length, some Hungarians, who had for some time been looked upon as priests, found out, and relieved our distresses. One of these was able to sing with a loud voice, and being considered by his countrymen as a kind of priest, was employed at their funerals; the other had been decently instructed in the Latin grammar, so that he understood whatever we spoke to him deliberately, but was unable to make answer. These men were a great consolation to us, as they supplied us with flesh and cosmos. They requested some books from us, and it grieved me much that we could not comply, having only one bible and a breviary. But I made them bring some ink and paper, and I copied out for them the Hours of the blessed Virgin, and the Office for the Dead. It happened one day that a Comanian passing by saluted us in Latin, saying _Salvete domini_. Surprized at this unusual salutation, I questioned him how he had learnt it, and he told me he had been baptized in Hungary by our priests, who had taught him. He said, likewise, that Baatu had inquired many things at him respecting us, and that he had given him an account of the nature and rules of our order. I afterwards saw Baatu riding with his company, who were the whole of his subjects that were householders or masters of families, and in my estimation they did not exceed 500 men.[1] At length, about the Holyrood, 14th September, or festival of the exaltation of the Holy Cross, there came to us a certain rich Moal, whose father was a millenary or captain of a thousand horse, who informed us that he had been appointed to conduct us. He informed us that the journey would take us four months, and that the cold was so extreme in winter, as even to tear asunder trees and stones with its force. "Advise well with yourselves, therefore," said he, "whether you be able to endure it, for otherwise I shall forsake you by the way." To this I answered, that I hoped we should be able, with the help of God, to endure hardships like other men; but as we were sent by his lord under his charge, and did not go on any business of our own, he ought not to forsake us. He then said that all should be well, and having examined our garments, he directed us what we should leave behind in the custody of our host, as not useful for the journey; and next day he sent each of us a furred gown, made of sheep skins, with the wool on, and breeches of the same, likewise shoes or footsocks made of felt, and boots of their fashion, and hoods of skins. The second day after the holy cross day, 16th September, we began our journey, attended by three guides, and we rode continually eastwards during forty-six days, till the feast of All-Saints, 1st November. The whole of that region, and even beyond it, is inhabited by the people named Changle or Kangittae, who are descended from the Romans. Upon the north side we had the country of the Greater Bulgaria, and to the south the Caspian sea. [1] This, however, is only to be understood of what may be termed the pretorian or royal horde, in a time of profound peace, travelling in their usual and perpetual round in quest of forage; the almost boundless space of the desert must have been interspersed with numerous subordinate hordes, and though the usual guard of Baatu might not have exceeded 500 heads of families, the military force of his dominions, though subordinate to Mangu-khan, certainly exceeded 200,000 fighting men.--E. SECTION XXIII. _Of the River Jaic or Ural, and of sundry Regions and Nations_. At the end of twelve days journey from the Etilia or Volga, we came to a great river named the Jagag (Jaic or Ural); which, issuing from the land of Pascatir (of Zibier or of the Baschirs, now Siberia), falls into the Caspian. The language of the Baschirs and of the Hungarians is the same, and they are all shepherds, having no cities; and their land is bounded on the west by the Greater Bulgaria; from which country eastwards, in these northern parts, there are no cities whatsoever, so that the Greater Bulgaria is the last country which possesses towns and cities. From this country of Pascatir the Huns went, who were afterwards called Hungarians. Isidore writes, that with swift horses they passed the walls of Alexander, and the rocks of Caucasus, which opposed the barbarians, and even exacted tribute from Egypt, and laid waste the whole of Europe as far as France, being even more warlike in their day than the Tartars are now. With them the Blacians or Walachians, the Bulgarians, and the Vandals united. These Bulgarians came from the Greater Bulgaria, The people named Ilac or Vlac, who inhabit beyond the Danube from Constantinople, not far from Pascatir, are the same people, being properly named Blac or Blacians, but as the Tartars cannot pronounce the letter B, they are called Ilac, Vlac, or Wallachians. From them, likewise, the inhabitants of the land of the Assani are descended, both having the same name in the Russian, Polish, and Bohemian languages. The Sclavonians and the Vandals speak the same language; and all of these joined themselves formerly with the Huns, as they now do with the Tartars. All this that I have written concerning the land of Pascatir, I was informed by certain friars predicants, who had travelled there before the irruption of the Tartars; and as they had been subdued by their neighbours the Bulgarians, who were Mahometans, many of them adopted that faith. Other matters respecting these people may be known from various chronicles. But it is obvious, that those provinces beyond Constantinople, which are now called Bulgaria, Wallachia, and Sclavonia [1], formerly belonged to the Greek empire; and Hungary was formerly named Pannonia. We continued riding through the land of the Changles or Kangittae, as before mentioned, from Holy Cross-day till All-Saints, travelling every day, as well as I could guess, about as far as from Paris to Orleans, and sometimes farther [2], according as we happened to be provided with relays; for sometimes we would change horses two or three times a-day, and then we travelled quicker; while sometimes we had to travel two or three days without finding any inhabitants to supply us, and then we were forced to travel more deliberately. Out of thirty or forty horses, we were always sure to have the worst, being strangers, as every one took their choice before it came to our turn. They always, however, provided me with a strong horse, because I was corpulent and heavy; but whether his pace happened to be hard or gentle, was all one to them, and I dared not to make any complaints. Our horses often tired before we could fall in with any of the inhabitants, and we were then obliged to beat and whip them up, being obliged to lay our garments upon spare horses, and sometimes two of us obliged to ride on one horse. [1] Probably intended for what is now called Servia--E. [2] This may be taken at a medium of thirty miles a day which, in forty-six days, would amount to 1380 miles; no doubt a very fatiguing journey for a corpulent heavy man as he describes himself--E. SECTION XXIV. _Of the Hunger, Thirst, and other Miseries we endured_. There was no end of hunger and thirst, and cold and weariness. In the morning they gave us something to drink, or some boiled millet; but afterwards we had nothing to eat until the evening, when they bestowed some flesh upon us, being generally the shoulder and breast of a ram, and every one was allowed a proportion of the broth to drink; and we considered ourselves fortunate when we had enough of broth, as it was exceedingly refreshing, pleasant, and nutritive. Sometimes we were constrained to eat our meat half boiled, or even almost raw, for want of fuel, especially when we were benighted and obliged to pass the night in the fields, because we could not conveniently gather horse or cow-dung to make a fire, and we seldom found any other fuel, except a few thorns here and there, and a few rare woods on the banks of some rivers. Every Saturday I remained fasting until night, and was then constrained, to my great grief, to eat flesh, as I could not procure any other food in the desert. In the beginning of our journey our guide disdained us exceedingly, and seemed quite indignant at being obliged to take charge of such base fellows as he seemed to esteem us; but he afterwards behaved better, and often took us purposely to the courts of rich Moals, who requested us to pray for them; and if I had been so fortunate as to have a good interpreter, I might have been able to do some good among these ignorant people. Zingis, the first great khan or emperor of the Tartars, left four sons, from whom descended many grandsons, who are daily multiplying and dispersing over that immense waste desert, which is boundless like the ocean. These Moals whom we visited and prayed for, were astonished when we refused their proffered gifts of gold and silver and fine garments. They often enquired whether the great Pope was actually 500 years old, as they had heard from report. They likewise enquired into the nature and productions of our country, especially whether we had abundance of cattle, sheep, and horses. When we spoke to them about the ocean, they could form no adequate conception of its immense expanse, without banks or limits. On the feast of All-Saints, 1st November, as the people had now descended very much to the southwards, we now discontinued our eastern route, and journied directly south for eight days, along certain high mountains. In the desert we saw many wild asses resembling mules, called colan or coulan by the Tartars, which our guide and his companions often chased with great eagerness, but without success, owing to the great swiftness of these animals. Upon the seventh day of our southern route, we saw directly before us some exceedingly high mountains, and we entered upon a fine cultivated plain, which was irrigated like a garden. Next day, 7th November, we arrived at a town belonging to the Mahometans named Kenchat, the governor of which came out to meet our guide with ale and other refreshments; for it is the custom of all the subjected cities, to welcome the messengers of Baatu and Mangu with meat and drink on their arrival. At this season, the ice was fully bearing, and we found frost in the desert before the feast of St Michael, 29th September. I inquired the name of the province, but being in a strange land they could not inform me, and could only tell me the name of this city, which is very small. Into this district a large river descends from the mountains, which the inhabitants lead off to water or irrigate the whole region; so that this river does not discharge itself into any sea, but after forming many pools or marshes, is absorbed into the earth. In this region we saw vines growing, and drank twice of their wines. SECTION XXV _Of the Execution of Ban, and concerning the residence of certain Germans_. The next day we came to another village nearer to the mountains, which, I understood, were called Caucasus, and that they reached from the eastern to the western sea, even passing the Caspian to the west. I likewise inquired concerning the town of Talas, in which, according to Friar Andrew [1], there were certain Germans in the service of one _Buri_ and I had formerly made inquiries concerning them at the courts of Sartach and Baatu[2]. But I could only learn, that their master, _Ban_, had been put to death on the following occasion. This Ban happened to have his appointed residence in inferior pastures, and one day when drunk, he said to his people, that being of the race of Zingis as well as Baatu, whose brother or nephew he was, he thought himself entitled to feed his flocks on the fine plains of the Volga as freely as Baatu himself. These speeches were reported to Baatu, who immediately wrote to the servants of Ban to bring their lord bound before him. Then Baatu demanded whether he had spoken the words, which were reported, and Ban acknowledged them, but pled that he was drunk at the time, and it is usual among the Tartars to forgive the words and actions of drunk men. But Baatu reproached him for daring to use his name in his cups, and ordered his head to be immediately struck off. On my arrival at the court of Mangu-khan, I learnt, that the before mentioned Germans had been removed from the jurisdiction of Baatu to a place named Bolac, a months journey to the east of Talus, where they were employed to dig for gold, and to fabricate arms. In t