PART II.

Secunda pars.

CAPVT. 24.

Persuasio ad non credentes terrarum diuersitates per orben terrae.

Mirabilis Deus mirabilia propter semetipsum creauit, vt scilicet ab intellectualibus creaturis suis intelligeretur, et per hoc diligeretur, atque in hoc ipse creator, et creatura se mutuo fruerentur. Mirabilis est ergo Deus maxime in illo, quod ipse solus sufficit sibi: et mirabilis in altis Dominus, hoc est, in coelo et in coelestibus: sed et mirabilis in terris, et in terrestribus: tamen si verum indicauerimus, nihil est mirabile, quod mirum videri non debet, si ille qui omnipotens est, fecit quaecunque voluit in coelo et in terra. Sed ecce dum nobis contingit videre rem quam prius non vidimus, miratur noster animus, non quod simpliciter mirum est, sed quod nobis id mirum et nouum. Deus vnus, simplex quidem est, vt creaturae coelestes quo Deo magis de propinquo sunt eo simpliciores existunt. Terrestres autem quod in situ remotiori sint, idcirco magis diuersae, magis contrariae inter se sunt.

[Sidenote: Reprehensio incredulorum qui nihil credunt, nisi quod domi viderint.] Ergo quicunque sapiens est non stupet animo, dum in terrenis respicit res varias, et diuersas, vel dum diuersa contingunt, seu inueniuntur in partibus terrae diuersis: sed qui intellectum super sensum non eleuant, et magis credunt oculo suo corporeo, quam spirituali, et qui nunquam a natiuitatis suae loco recesserunt, isti vix volunt credere, seu possunt alijs vera narrantibus de mundi diuersitatibus.

Attamen tales, si vellent, de facili videre possint suum errorem. Quia quicunque natus in vna ciuitate, vel patria, si tantummodo moueat se ad proximam ciuitatem, inueniet ibi procul dubio aliquam differentiam, vel diuersitatem in idiomate linguae, vel in modo loquendi, in moribus hominum, in occupationibus, in legibus, in consuetudinibus, vel etiam in agrorom fructibus, in arborum frugibus, seu in his quae gignuntur in terra, in aere, et in aquis.

Si ergo aliqualiter inueniri possit differentia in proximo, quanto maior sit distantia, tanto maior differentia aestimandi est in remoto, vel in remotiori, seu remotissimo loco. Vnde ego, quia in praecedente parte tractatus narrare coepi aliqua, quae in his, et in peregrinatione mea vsque in terram promissionis sanctam vidi, de quibus etiam potest, et poterit constare multis, qui in partibus nostris eadem peregrinatione me praecesserunt, et secuti sunt, procedam in describendo aliqua illorum, quae vidi et percepi in deambulatione mea, qua peragraui multas alias terras, et perlegi multas vndas, vsque in multorum hoc tempus annorum, et propter insipientes, et discredentes non tacebo. Sed nec propter credentes nec sapientes satis mouebor; tamen vt diuersa Dei opera qui respicere non possunt oculo, saltem legant, vel audiant ex hoc scripto. Pauca vtique vidi horum quae sunt, sed pauca horum quae vidi, narrabo.

CAPVT. 25.

De Armenia, Persia, et Amazonia.

De regionibus quae Iudeae contiguantur, scilicet Arabia, Aegypto et Syria, statui modicum vltra narrare, relinquens hunc locum narrandi alijs peregrinis. Et festinans ad terras remotiores, Armeniam minorem, non per singulas ciuitates, sed celeriter transiens, vidi a remotis amplum castrum vocatum Dei espoyer de quo mihi sustinui dici, quod sit vastum, et a nemine, habitatum, nisi a fantastica quadam Domina, seruante in medio maioris aulae super perticam, volucrem rapacem, quae dicitur Latine accipiter, vel huiusmodi: quam auem, si aliquis hominum ingrediens se custodire peruigil absque vlla somnolentia per septem continuos dies et noctes posset, ipsa Domina in fine facti apparens concederet illi quantamcunque faceret petitionem terrae, commodi, vel honoris, sed si obdormiret, periret. Huic tamen dicto parum curaui accommodare aurem, nisi quod communiter dicebatur, in bene transacto tempore praedicta fuisse tentata per duas personas, vnum Regem, et alterum Pastorem. Et Regi quidem quod indebitam fecit petitionem, vile successit negotium, pastori peroptime successit negotium.

In Armenia maiori, est magna et bona ciuitas Artyron ad dietam prope fluuium Euphratem. Et sunt ibi duo montes euecti valde, vnus Sabissatele, alter Ararath, quorum vltimus habet per anfractius, et periodos per ascensum viae, fere 7. leucas, et quasi omni tempore est plenus niue.

In illo loco fertur quicuisse Arca diluuii, cuius vnicus asser monstratur, in Ecclesia Monachorum ad montis pedem habitantium; attamem nullus hominum pro frigore nimio attentare praesumit ascensum.

Est autem et ibi ciuitas Landania, de qua nonnulli dicunt quod Noe illam fundauerat, et ciuitas magna Hany, in qua tempore Christianorum mille habebantur Ecclesiae.

In illa Armenia sub Imperio Persiae est famosa ciuitas Tauris, vbi de mercimonijs ponderalibus fit inestimabilis mercatura. Hinc ad decem diates ad Orientem habeatur ciuitas Zadona, in ea Imperator Persarum moratur, et est in eodem imperio ciuitas valde magna Cassach, quae recto itinere dicitur store ab Hierosolymis 55. dietis. Geth ciuitas imperialis, et melior totius Persiae in hac terra noscitur esse, cum tamen Carnaa sit satis maior.

Circa fines Persiae in terra Sennaar, est illa quae olim dicebatur Babylonia, nec apparet ibi aliquid, quam ruinae grandis et vetustae cuitatis, quae ab hominibus est deserta, sed a Draconibus inhabitata, et alijs animalibus, et volucribus venenosis. Hanc terram tenet Imperator Persarum, vt supra dixi. Etiam intra fines Persiae, est terra, vbi sanctus Iob patiens morabatur, quae modo dicitur terra Sues, in cuius montanis inuenitur Manna, quod venditur in Apothecis. Hunc terrae Sues contiguatur Chaldaea, quae non est magna, quamuis nobilis regio habeatur. Et ab ista intratur Amazonia.

Amazonia est modica insula, quam absquae viris sofae regunt et inhabitant mulieres: cuius rei prima causa haec fuit.

Olim cum insula communiter a viris, et mulieribus habitabatur, Rex eius dictus Colopius cum omnibus nobilibus suis in bello contra Regnum Scithiae occisus fuit. Audientes igitur nobilium vxores ipsius insulae se viduatas, super his, in doloroso furore animi ad plures congressiones occiderunt et fugauerunt omnes aliarum mulierum maritos, ne scilicet sua ingennitas subiaceret voluntati, et potestati plebis. Et tandem post reformatam inter se pacem mulieres inito consilio statuerum se solas absque viris dominari in terra, atque ex tunc sumi sibi regimen per certam electionis formam quae robusta, agilis, sapiens, iuuenis, ac valens apparet in armis.

Sciendum tamen est, extra hanc insulam flumen esse, et alias modicas insulas, quarum vna dicitur Carmagite, de quibus licitum est ijs accessire viros, et amasios bis in anno, ita vt nulla moram trahat septem dierum naturalium sub poena indubitata occisionis. Infantem masculum nutrire licet quoadusque per se comedat et gradiatur, tunc transmittendus est in domum paternam. Generosae natae puellae aufertur ignito cultro vber sinistrum pro scuto gerendo, degeneri dextrum, ad sagittandum de arcu Turco.

Regina cum consiliaribus et officialibus suis regit sapienter et bene terram, et seruat omnes sibi sub districta obedientia, per leges, et poenas, et amendas conscriptas. Et cum circumiacentium insularum Reges contra se ad inuicem proeliari solent, tunc Regina Amazoniae cum suis Nobilibus ab vna parte pro magno stipendio vocari solet in adiutorium, vbi et inuentae sunt sapientes in consilijs, probae in armis, acres in conflictibus, et in omnibus Curiae actibus bene valentes.

CAPVT. 26.

De Aethiopia, et Diamantibus, et de infima India.

Aethiopia consistit a terra Chaldeorum in Austrum, quae distinguitur in Orientalem Aethiopiam, et ['and' in source text—KTH] Meridionalem, quarum prima in illis partibus vocatur Cush, propter hominum nigredinem, altera Mauritania. [Sidenote: Mauritania. Regnum Saba.] Et est ibi Regnum Saba, de quo legitur, quod Regi Salomoni Regis Arabum, et Saba, dona et tributa adduxerunt. Eoque Regina Saba venit a finibus, hoc est, a longinquis terrae partibus audire sapientiam Salomonis. Omnes in Aethiopia aquae in fluuijs et riparijs, et fontibus sapiunt Sal, propter nimium calorem. [Sidenote: Plinius.] Est ibi vnus aquae fons ita de nocte calidus, vt nemo in eo sustineat manum, et ita de die frigidus, vt bibi vix possit.

Generaliter isti de Mauritania Aethiopes comedunt parum, de facili inebriantur, fluxum ventris patiuntur nec diu viuunt.

[Sidenote: India triplex.] De Aethiopia intratur in Indiam, mediam, nam triplex est videlicet infima, quae in quibusdam suis partibus est nimis frigida ad inhabitandum: Media quae satis temperata est, et superior, quae nimis calida. In India infima propter continuum et graue frigus generatur christallum de aqua per gelu, sicut quidam asserunt. Sed certum est ibi haberi rupes christalli, et in illis gigni optimos Diamantes, quos lingua illius vocant Hamefht. [Sic. 'Hamese' in English version below—KTH.]

Est autem diamas paruus praeciosus lapis, magnae virtutis, sicut plenius describitur in lapidariis. Quidam inueniuntur in magnitudine pisi, vel etiam piso minores: alii ad quantitatem fabae, sed nullus maior auellana, vel nuce. Et dicitur de eo in partibus illis quod si hic qui portat sit continens, et sobrius reddit illum magnanimum et audacem, et iuuat in causis iustis certantem, conseruat substantias corporales, aufert praua somnia, depellit prauorum spirituum illusiones, sortilegia, et incantationes, ac valet contra lunaticam passionem, vt daemonis obsessionem, et venenosum quod illi appropinquauerit exsudat, et exhumescit.

Optimi Diamantes de India assimulantur in colore multum christallo, sed sunt aliquantulum magis citrini, et pro sui duritie poliri non possunt. Inueniuntur autem ibi nonnulli subnigri ad colorem violae: Alii nascuntur in Arabia nigri, et tenuiores praedictis, alii in Macedonia, et quidam in Cypro, sed in mineriis auri, dum prima massa in minutias confringitur, interdum reperiuntur. Sciendum enim est, saepe plures simul crescere, nec non generant, et concipiunt inuicem de rore coeli, quemadmodum et Margaritae: quod ego pluries tentans, accepi de rupe cespitem cum diamante masculo, et femella, plantans in pratello, et frequentans, focillans madefeci de rore Maii. Et ecce in breui, paruulus ex iis gignebatur, nascebatur, et adolescebat ad debitam quantitatem: fiunt vero omnes per naturam cum pluribus angulis vt trium vel quatuor, aut quinque laterum, et nonnulli cum lateribus senis. E contra omnes margaritae nascuntur in forma sphaerica, seu rotunda.

Et notandum quod mercatores, pro diamantibus frequenter aliud vendunt: Nam solet commixtio fieri de christallo Crochee, de Saphiro, de Lonpes Citrino, de lapide Yri, et de paruis petris ex murium nidis. Probatio veri diamantis haberi potest his modis.

Primo si ita inuenitur tener, vt se poliri dimittat non est verus.

Item si de eo non potest scindi vitrum cristallum, non est verus.

Item accipe paruum quantitatis lapidem Adamantem, qui solet sibi attrahere acum et ferrum, et pone verum diamantem, super adamantem, tuncque si ministraueris adamanti acum, videbis adamantem operari nihil, vero diamante praesente, dum tamen adamas non sit diamante maior.

Item si cultellum laminae tenuis, habentem in manubrio inclusum vel alligatum verum diamantem in mensa vel assere erexeris, protinus vt ipsi venenum appropinquabit, stabit tremulans atque sudans. Et notandum, quod per luxuriosum, seu gulosum qui ferret diamantem amitteret virtutem ad tempus.

Terra Indiae appellatur ab Indo ibi currente fluuio, cuius anguillae inueniuntur quandoque vltra 20. pedes in longitudine. In media India transitur per multas insulas vsque ad mare Oceanum, in insulam Ormuz, vbi Mercatores Venetiae saepe tendunt, sed viri, qui assueti non sunt tantum sustinere calorem, ne exeant perpendicula de corporibus prope ad genua, ibi se contra hoc debite inuoluunt, et ligant, nec audent ibi transire nauibus ferrum continentibus, ne teneantur de rupibus adamantum.

Hic in aliquibus Aethiopiae partibus habitant publice, inhonestorum vtriusque sexus hominum consuetudinem inhonestam gerentes, et in aestu meridiano refrigerandi causa exeunt circa ciuitatem ad riparias iacere, et discurrere nudis prorsus corporibus omni pudore reiecto, ex quo procul dubio inhonesta vitia sequuntur.

Est et non longe ab ista insula regio seu insula Caua vel Chaua, quae a primo statu multum est minorata per mare. Hi sunt infidelissimi Paganorum. Nam quidam adorant Solem, alij Lunam, ignem, aquam, et terram, arborem, vel serpentem, vel cui de mane primo obuiant. Ibi magni mures, quos nos dicimus rattas, sunt in quantitate paruorum canum. Et quoniam per cattos capi non possunt, capiuntur per canes maiores.

Corpora mortuoram non sepeliuntur ibi, nec cadauera quaelibet bestiarum operiuntur, quod ad aeris aestum carnes in breui tempore consumuntur, nam et tota insula consistit sub zona torrida. Inde transiri potest per mare in Indiam superiorem, sine maiorem, videlicet Imperium Presbyteri Ioannis ad portum ciuitatis Zarke, quae est elegans et bona satis. In ea habitant plurimi Catholicae fidei Christiani: et habentur plurimae Abbatiae religiosorum, quas olim Dux Danorum Ogerus constituit, vnde et vsque nunc dicuntur Ecclesiae Dani, atque ex hoc nauigari potest in terram Lombe.

CAPVT. 27.

De foresto Piperis, et fonte iuuentutis.

Regio seu insula dicta Lombe, spatiosa quidem est, continens forestum dictum alias Tombar, longum per dietas 18. In orbe vniuerso non noscimus crescere piper, praeterquam in hoc foresto. In quo et habetur duae, ciuitates, vna Flandrina, (et illa ciuitas inhabitata est a Iudaeis, et Christianis, inter quos saepe magna seditio oritur) altera Singlant: quas quondam Danus fertur fundasse Ogerus, vocans vnam Flandrinam, nomine auiae suae ex parte patris sui, alteram Florentam nomine auiae ex parte matris suae, quae mutato nomine nunc vocatur Singlant.

Sciendum est autem, piper ibi crescere in hunc modum: sicut nos plantamus vites aut quercus arbores robustas, vt vitis cum fructibus se spargat, vt supportetur per ramos, sic coluntur arbusta piperis ad arbores foresti, et sparguntur per ramos, et dependent fructus vt botri. Et venit in eodem arbusto triplex piper in anno.

Primum est quod vocatur longum piper, et venit priusquam nascuntur folia in arbustis, quemadmodum nos in arbore videmus corylo in hyeme ante folia praecedere quasdam caudulas longas, quo circa initium vindemiato, nascuntur cum foliis botri piperis viridis ad similitudinem paruarum vuarum. Quod quidem circa tempus Iulii in eadem viriditate vindemiatum in aestu feruido siccatur ad Solem, vt accipiat nigredinem, et rugarum contractionem.

Postea exurgit piper album in granis minoribus, et in abundantia satis minori, quo tanquam preciosiori vtuntur in partibus illis et raro vendunt ad partes istas.

Primum piper appellatur Sorbotyn, secundum Fulful, tertium vero Bauos.

Sunt autem per nemus istud fera animalia, et venenosa, sicut parui serpentes, colubri, et huiusmodi, de quibus nescio quis famam diffundit per nostras partes, quod vindemiatores piperis tales vermes fugant per ignem: sed non est ita, imo vngunt brachia manus, tibias, et pedes cum quodam succo herbae dictae Limonse, a quo cito diffugit omne venenum.

In huius foresti capite sub monte Polembo, est ciuitas dicta Bolemba, et sub eodem monte fons qui dicitur Iuuentutis. Aqua huius fontis reddit odorem et saporem quasi de omni genere aromatum, nam singulis pene horis immutat odorem, et saporem. Et quisquis per aliquos dies potat ieiuno stomacho sanatur in breui tempore, a quacunque interiori infirmitate, languore duntaxat mortis excepto: et sane illorum qui prope sunt, et frequenter bibunt apparet per totum vitae tempus mira iuuentus. Ego autem ter vel quater bibi, quamobrem et vsque hodie arbitror potius me corporaliter valere. Putatur enim fons ille immediate per poros subterraneos eliquari de fonte paradisi terrestris, ita quod nulla via decurrentium super terram fluentium vitietur. In ista etiam regione, et in insulis circumquaque crescit gingiber valde bonum, vnde et mercatores saepe ibi tendunt de Venetia pro emendo pipere et gingibere. Gentes vero huius insulae peruersae et stollidissimae sunt superstitionis adorantes bouem tanquam animal beatissimum, propter eius simplicitatem mansuetudinem, patientiam, et vtilitatem.

Multitudo cuiuslibet ciuitatis vel uillae vnum specialem nutrit bouem, quem postquam laborauit in aratro per sex annos immolant manducantes pariter cum maxima solemnitate. Et quicunque inde minimam minutiam comedit, reputat se sanctificatum totum.

Porro apud Regem tenetur bos singularis, cuius custos diligentissime vrinam in uase aureo accipit simpliciter, et de fimo in vase consimili: et quotidie venit summus eorum praelatus quem dicunt Archiprotoplaustum, offert personaliter in praedictis preciosis vasis, Domino Regi de bouis vrina et fimo, atque in vrina, quam appellant Gaul, tingens manus, defricit, et perungit Regis pectus et frontem, deinde similiter de fimo in multa cordis attentione, ad finem vt possint assequi quatuor virtutes bouis praefati.

Post regem cum reuerentia accedunt, et vnguntur Barones, principes, et post ipsos caeteri ordinati quicunque attingere possint, putantes se sanctificari per rem penitus non valentem, imo nimis foetidam, et inhostem.

Praeterea populi isti colunt Idola facta ad medium in forma humana, et ad medium in forma bouis. In quibus permissione Dei per eorum perfidiam maligni spiritus habitant dantes de interrogatis responsa. Et hijs Idolis offerunt infinita donari aquandoque, et sacrificant interdum proprios infantes, ipsorum sanguine Idola respergentes.

Dum hic maritus moritur, vxor comburitur cum marito, nisi de illo habeat sobolem cum quo viuere solet, et vilet. Quae sibi eligit cum prole superuiuere, non habebitur de caetero fide digna.

Attamen in simili causa, si vir non vult cremari cum vxore mortua, non minuit ei honorem.

Et forte vinum nascitur ibi: quod mulieres bibunt, et non viri, vt sic mulieribus crescant barbae, sed mulieribus raduntur, et viris minime.

CAPVT. 28.

De Ecclesia et corpore Saneti Thomae Apostoli.

Hinc Meridiem pluribus exactis Insulis per viam decem dietarum venitur in Regnum Mabron. Illic in ciuitate Calamiae, seruatur in magno templo corpus beatissimi Thomae Apostoli Domini nostri Iesu Christi in capsa honorificata. In quo loco et martirizatus fuit, licet dicunt quidam, quod in Edissa ciuitate. Iste populus non est multum tempus transactum, quin fuit totus in fidei religione, sed nunc est ad pessimos Gentilium ritus peruersus, nec attendit, nec veneratur relliquias sancti corporis Apostoli ibidem contentas, quamuis ijs euidens, ac vtile, et mirificum praestare solebat beneficium, quod infra narrabo.

Per certas historias habetur Ducem Danorum Ogerum conquisiuisse has terras, et in exaltatione sanctarum Apostoli relliquiarum fecisse fieri praefatam spectactilem Ecclesiam, ac intra, eum reponi in nobilissimo loculo gemmis auro, argentoque decenter ornato Sanctum corpus, ac deinde post annorum tempus trecentorum Assyrios abstulisse feretrum cum ipso corpore sancto in Edissam ciuitatem Mesopotamiae, in qua et fuit martyrizatus secundum quosdam, rursumque post sexaginta et tres annos recuperatum corpus in suam fuisse Ecclesiam restitutum, videlicet in Calamia, atque in eiusdem recuperationis signum certum dimiserunt isti, et dimittunt extra feretri loculum dependere brachium dextrum, cum manu quae tetigisse creditur pia resurgentis vulnera Christi.

Eadem quoque manus solet vsque hodie suae verae poenitentiae tale manifestere miraculum vt dum partes quaelibet litigantes velint vtraeque suas causas iuramento confirmare, conscriptis hinc inde causis ponantur ambae cartulae in Apostili manu. Quae cuntis [Footnote: Interea dum exirent, Monachi suos dolos potuerunt exercere.] exeuntibus Ecclesiam protinus sub vnius horae tempore reiecta longius falsitate, veritatem sibi reseruat: sed nunc sicut dicere coepi isti populi huic beneficio Dei ingrati, et diabolica illusione excaecati mirabiliter paganizant.

Nam et in hac ipsa beati Thomae Ecclesia statuerunt multa mirae magnitudinis simulachra, ex quibus vnum quod maius est multo alijs apparet sedens homo in alto solio adoperto aureis sericis, et lapidibus praeciosis, habensque ad collum suspensa pro ornatu multa cinctoria praeciose gemmis, et auro contexta. Ad hoc autem Idolum adorandum confluunt peregrini a remotis partibus, et propinquis, in satis maiori copia, et valde feruentiori deuotione quam Christiani, ad sanctum Iacobum in Galizia quia multi eorum per totum peregrinationis iter, non audent erigere palpebras oculorum, ne forte propter hoc deuotio intermittatur.

Alij de prope venientes superaddunt labori itinerandi, vt ad tertium vel ad quartum passum semper cadant in genibus. Nonnulli quoque demoniaca inspiratione semetipsos per viam peregrinationis lanceolis, et cultellis nunc minoribus, nunc maioribus sauciant vulneribus per singula corporis loca, et dum ante Idolum perueniunt, excisum frustum de carne propria proijciunt ad Idolum pro offerenda, ac plagis durioribus se castigant, et quandoque spontanee penitus se occidunt: in solemnitatibus vero, sicut in dedicatione, et sicut in thronizatione simulachrorum, fit conuentis populi, quasi totius Regni. Et ducitur cum processione maius Idolum per circuitum ciuitatis, in curru preciosissimo, modis omnibus perornato, et praecedunt in numero magno puellae cantantes binae, et binae ordinatissime, succeditque pluralitas Musicorum cum instrumentis varijs simphonizantes, quos continue subsequitur currus, cuius lateribus coniungit se peregrinorum exercitus, qui et venerunt de remotis.

Ibique cernitur miserabilis actus vltra modum. Nam aliqui victi vltra modum diabolica deuotione proijciunt se sub rotis currus praecedentis, vt frangantur sibi crura, brachia, latera, dorsa, nec non et colla in reuerentiam Dei sui (vt dicunt) a quo remunerationem sperant, venire ad Paradisum terrestrem.

Et post processionem postquam statuerunt Idolum in templo suo loco, multiplicatur coram simulachris numerus saepe plangentium, et occidentium vltra quam credi sit facile. Ita quod quandoque in illa vnica solemnitate inueniuntur ducenta corpora, vel plura occisorum. Et adstantes propinqui amici talium diaboli martyrum, eum magna musicorum melodia decantantes in sua lingua offerunt. Idolis corpora ac demum accenso rogo omnia corpora comburunt in honorem Idolurum, assumentes sibi singuli aliquid de ossibus aut cineribus pro reliquiis, quas putant sibi valituras contra quaelibet infortunia, et tempestates. Et habetur ante templum aquae lacus, velut seruatorium piscium, in quo proijcit populus largissime suas oblationes, argentum, aurum, gemmas, cyphos, et similia, quibus ministri certis temporibus exhibentes prouident Ecclesiae, ac simulachro, ac sibi ipsis abundanter. Quoddam fabulosum scriptum exiuit per partes nostras, quod in praedicta processione circumferatur cumpheretro corpus beati Thomae, qui et in fine processionis populu compopulo communicaret proprijs manibus de Eucharistae sacramento, sed non est ita, et nunquam fuit.

CAPVT. 29.

De Iaua, et quibusdam aiijs meridionalibus Insulis, et de farina, melle et piscibus Ogeri Ducis Danorum.

Inde vlterius procedendo in Austrum per multas et mirabiles terras quinquaginta duarum diaetarum spacio, habetur magna Insula Lamori. Illic omnes nudi incedunt, et fere omnia sunt singulis communia, nec vtuntur priuatis clauibus siue seris, imo et omnes mulieres sunt communes omnibus et singulis viris, dummodo violentia non inferatur: Sed et peior est ijs consuetudo, quod libenter comedunt teneras carnes humanas: vnde et negotiatores adferunt eis crassos infantes venales: quod si non satis pingues afferuntur, eos saginant sicut nos vitulum, siue porcum.

Hic apparet in bona altitudine polus Antarcticus, et incipit modo apparere in alta Lybia, ita quod in alta AEthiopia eleuatur octodecim gradibus, prout ipse prohaui Astrolabio.

Ad meridiem terrae Lamori est Insula bona, Sumebor, cuius gentes reputant se nobiliores alijs, signantes se in facie certo cauterio. Isti semper guerras geerunt contra praefatus gentes nudas de Lamory.

Ad modicam inde destantiam habetur Insula Rotonigo abundans in bonis pluribus: sed et in Austrum sequuntur aliae plures regiones et Insulae, de quibes prolixum narrare fuisset.

Et est valde grandis regio Iaua, habens in circuitu ambitum leucarum duarum millium. Huius rex est valde potens, et imperans septem insularum vicinarum regibus. Terra ista est populosa valde, et crescunt in ea species, et abundantia gingiberis, canella, gariofoli, nuces muscata, et mastix cum aromatibus multis. Sed et quod ibi nascatur vinum, non habent: aurum et argentum est ibi in copia immensa, quod patet in regis Iauae palatio, cuius palatij nobilitas non est facile scribenda.

Cuncti gradus ascendentes ad palatij aulas, et aularum cameras, et ad thalamos Camerarum sunt solidi de argento vel auro, sed et omnis stratura pauimentorum in alijs habetur ad similitudinem scacarij, vnam quadratam argenti, alteram auri, laminis valde crassis, et in ipsis pauimentis, sunt exsculpta gesta, et historiae diuersae. In principali vero aula, est plenarie expressa Dani Ducis Ogeri historia, a natiuitate ipsius, quousque in Franciam fantastice dicatur reuersus, cum tempore Caroli magni regis Franciae, ipse Ogerus armata manu conquisiuit Christianitati fere omnes partes transmarinas a Ierosolymis vsque ad arbores solis et Lunae, ac prope paradisum terrestrem.

Pro hac Regione Iaua, (quae tangit fines Imperij Tartariae) sibi subiuganda, Imperator Grand Can multoties pugnauit, sed nunquam valuit expugnare. Hinc per mare venitur ad regnum Thalamassae, [Footnote: Vel Tholomassi.] quod et Panchon [Footnote: Vel Paten.] dicitur, in quo habetur magnus numerus bonarum ciuitatum. Intra hanc Insulam, quatuor sunt genera arborum, de quarum vna accipitur farina ad panem, de secunda mel, de tertia vinum, et de quarta pessimum venenum. Extrabitur autem farina de suis arboribus isto modo.

Certo tempore anni percutitur stipes arboris vndique prope terram cum securi, et cortex in locis pluribus vulneratur, de quibus recipitur liquor spissus, qui desiccatus ad solis aestum et contritus reddit farinam albam, ac si de frumento esset confectus, attamen hic panis non est triticei saporis, sed alterius valde boni.

Simili modo de suis arboribus mel elicitur, et vinum liquitur: excepto quod illa non sicut gramina prima desiccantur. Fertur quoque ibidem, extractionem huius farinae, mellis, et vini, per Angelum primitus fuisse ostensam praedicto Danorum Duci, illic fame cum suo exercitu laboranti. Contra venenum quod de quarto arboris genere stillat, solum est intoxicato remedium, vt de proprio fimo per puram aquam distemperato bibat.

Et est in hac Insula quoddam mare mortuum, velut lacus foetidus, cuius in plerisque locis fundus, humano ingenio non valet attingi: mirae magnitudinis arundines crescunt super hunc lacum, in altitudine cedrorum aut abietum pedum ducentorum, ita vt viginti socij mecum nequiuimus vnius caput iacentis arundinis subleuare de terra. Minores etiam arundines nascuntur ad fluuii ripam, habentes in terra radices longitudinis trecentorum cubitorum aut plurium, Ad quarum nodos radicum, inueniuntur gemmae preciosae, de quibus expertum est, siquis vnam habuerit in pugno suo, ferrum corpori suo non nocebit: vnde si quis ibi pugnans, petat aduersarium, ac inimicum hac gemma munitum aggreditur eum cum fustibus non ferratis.

De hac intratur in Insulam Calanoch, [Marginal note: Vel Alcnak.] magnam et refertam bonorum omnium. Rex eius potens est multum, et licitum est ei, quandocunque, et quibuslibet in regno vti mulieribus, de quibus interdum magnum numerum tenet puerorum. Mille quadringentos habere solet ad praeliandum elephantes, quos sibi nutriunt villani per regnum. Elephantes vocant verkes.

In littore maris miraculose veniunt ibi semel in anno, per tres continuos dies, quasi de omni genere piscium marinorum, in maxima abundantia: et praebent se omnibus libere capiendos ad manum. Nam et ego ipse cepi quamplures. Vnde notandum, quod eodem tempore anni quo super dicta extrahitur farina, mel, et vinum, conueniunt in hoc isti pisces: qua ambo mirabilia fecit vno tempore Deus olim producere suo Ogero, quae et in memoria illius, vsque nunc, singulis annis innouantur.

Et sunt in hoc territorio testudines terribilis quantitatis, fitque de maioribus Regi ac nobilibus delicatus ac preciosus cibus: mentior, si non quasdam ibidem viderim testudinum conchas, in quarum vna se tres homines occultarent, suntque omnes multum albi coloris.

Si hic vir vxoratus moritur, sepelitur et vxor vna cum eo, quatenus, sicut ibi credunt, habeant eam statim sociam in seculo altero.

The English version.

And zee schulte undirstonde, that amonges the Sarazines, o part and other, duellen many Cristene men, of many maneres and dyverse names; and alle ben baptized, and han dyverse lawes and dyverse customes: but alle beleven in God the Fadir and the Sone and the Holy Gost: but alle weys fayle thei, in somme articles of oure feythe. Some of theise ben clept Jacobytes: for seynt Jame converted hem, and seynt John baptized hem. They seyn, that a man schal maken his confessioun only to God, and not to a man: for only to Him, scholde man zelden him gylty of alle, that he hathe mys don. Ne God ordeyned not, ne never devysed, ne the prophete nouther, that a man scholde schryven him to another, (as thei seyn) but only to God: as Moyses writethe in the Bible, and as David seythe in the Psawtre boke; Confitebor tibi, Domine, in toto Corde meo: and, Delictum meum tibi cognitum feci: and, Deus meus es tu, et confitebor tibi; and, Quoniam cogitatio hominis confitebitur tibi; &c. Fot thei knowen alle the bible, and the psautere: and therfore allegge thei so the lettre: but thei alleggen not the aucthoritees thus in Latyn, but in here langage, fulle appertely; and seyn wel, that David and othere prophetes seyn it. Natheles seynt Austyn and seynt Gregory seyn thus: Augustinus; Qui scelera sua cogitat, et conversus fuerit, veniam sibi credat. Gregorious; Dominus potius mentem quam verba respicit. And seynt Hillary seythe; Longorum temporum crimina, in ictu Oculi pereunt, si Cordis nata fuerit compunctio. And for suche auctoritees, thei seyn, that only to God schalle a man knouleche his defautes, zeldynge him self gylty, and cryenge him mercy, and behotynge to him to amende him self. And therfore whan thei wil schryven hem, thei taken fyre, and sette it besyde hem, and casten therin poudre of frank encens; and in the smoke therof, thei schryven hem to God, and cryen him mercy. But sothe it is, that this confessioun was first and kyndely: but seynt Petre the apostle, and thei that camen aftre him, han ordeynd to make here confessioun to man; and be gode resoun: for thei perceyveden wel, that no syknesse was curable, by gode medycyne to leye therto, but zif men knewen the nature of the maladye. And also no man may zeven covenable medicyne, but zif he knowe the qualitee of the dede. For o synne may be grettere in o man than in another, and in o place and in o tyme than in another: and therfore it behovethe him, that he knowe the kynde of the dede, and thereupon to zeven him penance.

There ben othere, that ben clept Surienes; and thei holden the beleeve amonges us, and of hem of Grece. And thei usen alle berdes, as men of Grece don: and thei make the sacrament of therf bred: and in here langage, thei usen lettres of Sarrazines; but aftre the misterie of Holy chirche, thei usen lettres of Grece; and thei maken here confessioun, right as the Jacobytes don.

There ben othere, that men clepen Georgyenes, that seynt George converted; and him thei worschipen, more than ony other seynt; and to him thei cryen for help: and thei camen out of the reme of George. Theise folk usen crounes schaven. The clerkes han rounde crounes, and the lewed men han crownes alle square: and thei holden Cristene lawe, as don thei of Grece; of whom I have spoken of before.

Othere there ben, that men clepen Cristene men of Gyrdynge: for thei ben alle gyrt aboven. And ther ben othere, that men clepen Nestoryenes; and summe Arryenes, sume Nubyenes, sume of Grees, same of Ynde, and sume of Prestre Johnes Lond. And alle theise han manye articles of oure feythe, and to othere thei ben varyaunt. And of here variance, were to longe to telle; and go I wil leve, as for the tyme, with outen more spekynge of hem.

Of the Cytee of Damasce. Of 3 Weyes to Jerusalem; on be Londe and be See; another more be Londe than be See; and the thridde Weye to Jerusalem, alle be Londe.

[Sidenote: Chap. XI] Now aftre that I have told zou sum partye of folk, in the contrees before, now wille I turnen azen to my weye, for to turnen azen to this half. Thanne whoso wil go fro the lond of Galilee, of that that I have spoke, for to come azen on this half, men comen azen be Damasce, that is a fulle fayre cytee, and fulle noble, and fulle of alle merchandises, and a 3 journeyes long fro the see, and a 5 journeyes fro Jerusalem. But upon camaylles, mules, hors, dromedaries and other bestes, men caryen here merciandise thidre: and thidre comethe marchauntes with merchandise be see, from Yndee, Persee, Caldee, Ermonye, and of manye othere kyngdomes. This cytee founded Helizeus Damascus, that was Zoman and Despenser of Abraham, before that Ysaac was born: for he thoughte for to have ben Abrahames heir: and he named the toun aftre his surname Damasce. And in that place, where Damasc was founded, Kaym sloughe Abel his brother. And besyde Damasc is the Mount Seyr. In that cytee of Damasce, ther is gret plentee of welles: and with in the cytee and with oute, ben many fayre gardynes, and of dyverse frutes. Non other citee is not lyche in comparisoun to it of faire gardynes, and of faire desportes. The cytee is gret and fulle of peple, and wel walled with double walles. And there ben manye phisicyens. And seint Poul him self was there a physicyen, for to kepen mennes bodies in hele, before he was converted: and aftre that, he was phisicien of soules. And seynt Luke the Evaungelist was Disciple of seynt Poul, for to lerne phisik; and many othere. For seynt Poul held thanne scole of phisik. And neere besyde Damasce, was he converted: and aftre his conversionn, he duelte in that cytee 3 dayes, with outen sight, and with outen mete or drinke. And in tho 3 dayes he was ravisscht to hevene, and there he saughe many prevytees of oure Lord. And faste besyde Damasce, is the Castelle of Arkes, that is bothe fair and strong. From Damasce, men comen azen, be oure Lady of Sardenak, that is a 5 myle on this half Damasce; and it is sytt upon a roche, and it is a fulle faire place, and it semethe a castelle; for there was wont to ben a castelle; but it is now a fulle faire chirche. And there with inne, ben monkes and nonnes Cristene. And there is a vowt, undre the chirche, where that Cristene men duellen also: and thei han many gode vynes. And in the chirche, behynde the high awtere, in the walle, is a table of black wode, on the whiche somtyme was depeynted an ymage of oure Lady, that turnethe into flesche; but now the ymage schewethe but litille: but evermore thorewe the grace of God that table droppeth as hyt were of olyve. And there is a vessel of marbre, undre the table, to resseyve the oyle, thare of thay yeven unto pylgrymes: for it heleth of many sykenesses. And he that kepeth it clanly a yere, aftre that yere, hyt turneth yn to flesche and bloode.

By twyne the cytee of Darke and the cytee of Raphane, ys a ryvere, that men clepen Sabatorye. For on the Saturday, hyt renneth faste; and alle the wooke elles, hyt stondeth stylle, and renneth nouzt or lytel. And there ys a nother ryvere, that upon the nyzt freseth wondur faste; and uppon the day, ys noon frost sene. And so gon men by a cytee, that men clepen Beruche. And thare men gon un to the see, that schal goon un to Cypre. And thay aryve at Porte de Sure or of Tyrye; and than un to Cypre. Or elles men mowen gon from the Porte of Tyrye ryzt welle, and com not yn to Cypre; and aryve at som haven of Grece; and thanne comen men un to theis countrees, by weyes, that I have spoken of by fore.

Now have I tolde you of wayes, by the whyche men gon ferrest and longest; as by Babyloyne and Mounte Synay and other places many, thorewe the whyche londes, men turne azen to the lande of promyssyoun. Now wul y telle the ryzt way to Jerusalem. For som men wyl nouzt passe hyt, som for thay have nouzt despence of hem, for they have noon companye, and other many causes reasonables. And thare fore I telle you schorttely, how a man may goon with lytel costage and schortte tyme. A man that cometh from the londes of the weste, he goth thorewe Fraunce, Borgoyne and Lumbardye, and to Venys and to Geen, or to som other havene of the marches, and taketh a schyppe thare, and gon by see to the Isle of Gryffle; and so aryveth hem yn Grece or in Port Myroche or Valon or Duras, or at som other havene, and gon to londe, for to reste hem; and gon ayen to the see, and aryves in Cypre; and cometh nouzt yn the Ile of Roodes; and aryves at Famegoste, that ys the chefe havene of Cypre, or elles at Lamatoun. And thenne ynto the schyp ayen, and by syde the havene of Tyre, and come nouzt to lande; and so passeth he by alle the havens of that coast, until he come to Jaffe, that ys the neyest haven unto Jerusalem: for it is seven and twenty myle. And from Jaffe men goon to the cytee of Rames: and that ys but lytel thenne, and hyt is a fayre cytee. And by syde Rames, ys a fayre churche of oure Lady, whare oure Lord schewede hym to oure Lady, in thys lykenesse, that he tokeneth the Trynyte. And thare fast by, ys a churche of Seynt George, whare that hys heed was smyten of. And thanne un to the Castel Emaus; and thanne unto Mounte Joye: and from thenne, pylgrymes mowen fyrste se un to Jerusalem. And thanne un to Mount Modeyn: and thanne unto Jerusalem. And at the Mount Modeyn lythe the prophete Machabee. And overe Ramatha, ys the town of Douke; where of Amos the goude prophete was.

A nother way. For alse moche as many men ne may not suffre the savour of the see, but hadden lever to gon by londe, they that hyt be more payne; a man schal soo goon un to on of the havenes of Lumbardye, als Venys or an other; and he schal passe yn to Grece, thorwe Port Moroche, or an other; and so he schal gon un to Constantynople. And he schal so passe the wature, that ys cleped the Brace of Seynt George, that ys an arm of the see. And from thens he schal cum un to Pulveralle; and sythen un to the Castelle of Cynople. And from thens schal he gon unto Capadose, that ys a grete countree, whare that ben many grete hylles. And he schal gon thorewe Turkye, and unto the cytee of Nyke, the whyche they wonne from the Emperoure of Constantynople. And hyt is a fayre cytee, and wounder wel walled: and thare ys a ryvere, that men clepen the laye: and thare men goon by the Alpes of Aryoprynant, and by the Valez of Mallebrynez, and eke the Vale of Ernax; and so un to Anthyoche the lesse, that sytteth on the Ryehay. And there aboute ben many goude hylles and fayre, and many fayre woodes, and eke wylde beestes.

And he that wylle goon by an other way, he mote goon by the playnes of Romayne, costynge the Romayne see. Uppon that cost, ys a woundur fayre castelle, that men clepen Florathe. And whanne that a man ys oute of that ylke hylles, men passen thenne thorewe a cytee, that ys called Maryoche and Arteyse, whare that ys a grete brygge upon a ryvere of Ferne, that men clepen Fassar: and hyt ys a grete ryvere, berynge schyppes. And by syde the cytee of Damas, ys a ryvere that cometh from the mounteyne of Lybane, that men hyt callen Albane. Atte passynge of this ryvere, seynt Eustache loste hys two sones, whanne that he hadde lost hys wyffe. And yt gooth thorewe the playne of Arthadoe; and so un to the Reed See. And so men moten goon un to the cytee of phenne, and so un to the cytee of Ferne. And Antyoche ys a ful fayre cytee and wel walled. For hyt ys two myle longe and eche pylere of the brygge thare ys a goud toure. And thys ys the beest cytee of the kyngdom of Surrye. And from Antyoche, men moten so forth goon un to the cytee of Lacuthe; and thanne un to Geble; and thanne un tyl Tourtous: and thare by ys the lande of Cambre, whare that ys a stronge castelle, that men clepen Maubeke. And from Tourtouse men goon up to Thryple, uppon the see. And uppon the see, men goon unto Deres; and thare ben two weyes un to Jerusalem: Uppon the lyfte way, men goon fyrst un to Damas, by Flome Jordane: uppon the ryzt syde, men goon thorewe the lande of Flagam, and so un to the cytee of Cayphas: of the whiche Cayphas was Lord: and som clepeth hyt the castelle Pellerynez: And from thens ys foure dayes journeyes un to Jerusalem and they goon thorewe Cesarye Phylyppum and Jaffe and Ramys and Emaux, and so unto Jerusalem.

Now have I told yow som of the wayes, by the land, and eke by water, how that men mowen goon unto Jerusalem: they that hyt be so, that there been many other wayes, that men goon by, aftur countrees, that thay comen fram, nevere the lasse they turne alle un tylle an ende. Yet is thare a way, alle by lande, un to Jerusalem, and pass noon see; that ys from Fraunce or Flaundres; but that way ys fulle lange and perylous, of grete travayle; and thare fore fewe goon that ylke way. And who so gooth that, he mote goon thorewe Almayn and Pruys; and so un to Tartarye. This Tartarye ys holden of the great Chan, of whom y schal speke more afterwarde. For thydur lasteth hys Lordschup. And the Lordes of Tartarye yeldeth unto the grete Chan trybute. Thys ys a ful ille lande, and a sondye, and wel lytel fruyt beryng. For thare groweth lytel goude of corne or wyn, ne benes ne pese: but beestes ben thare y nowe, and that ful grete plente. And thare ete thay nought but flesche with outen brede; and thay soupe the brothe there of: and also thay drynke the mylk. And alle manere of wylde beestes they eten, houndes, cattes, ratouns, and alle othere wylde bestes. And thei have no wode, or elle lytylle. And therfore thei warmen and sethen here mete with hors dong and cow dong, and of other bestes dryed azenst the sonne. And princes and othere eten not, but ones in the day; and that but lytille. And thei ben righte foule folk and of evyl kynde. And in somer, be alle the contrees, fallen many tempestes and many hydouse thondres and leytes, and slen meche peple and bestes also, fulle often tyme. And sodeynly is there passynge hete, and sodeynly also passynge cold. And it is the foulest contree, and the most cursed, and the porest, that men knowen. And here prince, that governethe that contree, that thei clepen Batho, duellethe at the cytee of Orda. And treuly no gode man scholde not duellen in that contre. For the lond and the contree is not worthi houndes to dwelle inne. It were a gode contree to sowen inne thristelle and breres and broom and thornes; and for no other thing is it not good. Natheless there is gode londe in sum place; but it is pure litille, as men seyn. I have not ben in that contree, ne be tho weyes: but I have ben at other londes, that marchen to tho contrees; and in the lond of Russye, and in the lond of Nyflan, and in the reme of Crako, and of Letto, and in the reme of Daresten, and in manye other places, that marchen to the costes: but I wente never be that weye to Jerusalem; wherfore I may not wel telle zou the manere. But zif this matiere plese to ony worthi man, that hathe gon be that weye, he may telle it, zif him lyke; to that entent, that tho that wole go by that weye, and maken here viage be tho costes, mowen knowen what weye is there. For no man may passe be that weye godely, but in time of wyntir, for the perilous watres, and wykkede mareyes that ben in tho contrees; that no man may passe, but zif it be strong frost, and snowe aboven. For zif the snow ne were, men myght not gon upon the yse, ne hors ne carre nouther. And it is wel a 3 journeys of suche weye, to passe from Prusse to the lond of Sarazin habitable. And it behovethe to the Cristene men, that schulle werre azen hem every zeer, to bere here vitaylles with hem: for thei schulle fynde there no good. And than most thei let carye here vitaylle upon the yse, with carres that have no wheeles, that thei clepen scleyes. And als longe as here vitaylles lasten, thei may abide there, but no longer. For there schulle they fynde no wight that will selle hem ony vitaille or ony thing. And whan the spyes seen ony Cristene men comen upon hem, thei rennen to the townes, and cryen with a lowd voys, Kerra, Kerra, Kerra; and than anon thei armen hem and assemblen hem to gydere.

And zee schulle undirstonde, that it fresethe more strongly in tho contrees than on this half; and therefore hathe every man stewes in his hous, and in tho stewes thei eten and don here occupatiouns, alle that they may. For that is at the northe parties, that men clepen the septentrionelle, where it is alle only cold. For the sonne is but lytille or non toward tho contreyes: and therefore in the Septentryon, that is verry northe, is the lond so cold, that no man may duelle there: and in the contrarye, toward the southe, it is so hoot, that no man ne may duelle there: because that the sonne, whan he is upon the southe, castethe his bemes alle streghte upon that partye.

Of the Customes of Sarasines, and of hire Lawe; and how the Soudan arresond me, Auctour of this Book. And of the begynnynge of Machomete.

[Sidenote: Cap. XII.] Now because that I have spoken of Sarazines and of here contree, now zif zee wil knowe a party of here lawe and of here beleve, I schalle telle zou, aftre that here book, that is clept Alkaron, tellethe. And sum men clepen that book Meshaf: and sum men clepen it Harme, aftre the dyverse langages of the contree. The whiche book Machamete toke hem. In the whiche boke, among other thinges, is written, as I have often tyme seen and radd, that the gode shulle gon to paradys, and the evele to helle: and that beleven alle Sarazines. And zif a man aske hem, what paradys thei menen; thei seyn, to paradys, that is a place of delytes, where men schulle fynde alle maner of frutes, in alle cesouns, and ryveres rennynge of mylk and hony, and of wyn, and of swete watre; and that thei schulle have faire houses and noble, every man aftre his dissert, made of precyous stones, and of gold, and of sylver; and that every man schalle have 80 wyfes, alle maydenes; and he schalle have ado every day with hem, and zit he schalle fynden hem alle weys maydenes. Also thei beleeven and speken gladly of the Virgine Marie and of the Incarnacioun. And thei seyn, that Marye was taughte of the angel; and that Gabrielle seyde to hire, that sche was forchosen from the begynnynge of the world; and that he schewed to hire the incarnacioun of Jesu Crist; and that sche conceyved and bare child, mayden: and that wytnessethe here boke. And they seyn also, that Jesu Crist spak als sone as he was born; and that he was an holy prophete and a trewe, in woord and dede, and meke and pytous and rightefulle and with outen ony vyce. And thei seyn also, that whan the angel schewed the Incarnacioun of Crist unto Marie, sche was zong, and had gret drede. For there was thanne an enchantour in the contree, that deled with wycche craft, that men clepten Taknia, that he his enchauntementes cowde make him in lyknesse of an angel, and wente often tymes and lay with maydenes: and therfore Marie dredde, lest it hadde ben Taknia, that cam for to desceyve the maydenes. And therfore sche conjured the angel, that he scholde telle hire, zif it were he or no. And the angel answerde and seyde, that sche scholde have no drede of him: for he was verry messager of Jesu Crist. Also here book seythe, that whan that sche had childed undre a palme tree, sche had gret schame, that sche hadde a child; and sche grette, and seyde, that sche wolde that sche hadde ben ded. And anon the child spak to hire and comforted hire, and seyde, Modir, ne dismaye the noughte; for God hathe hidd in the his prevytees, for the salvacioun of the world. And in othere many places seythe here Alkaron, that Jesu Crist spak als sone as he was born. And that book seythe also, that Jesu was sent from God alle myghty, for to ben myrour and ensample and tokne to alle men. And the Alkaron seythe also of the day of doom, how God schal come to deme alle maner of folk; and the gode he schalle drawen on his syde, and putte hem into blisse; and the wykkede he schal condempne to the peynes of helle. And amonges alle prophetes, Jesu was the most excellent and the moste worthi, next God; and that he made the Gospelles, in the whiche is gode doctryne and helefulle, fulle of charitee and sothefastnesse, and trewe prechinge to hem that beleeven in God; and that he was a verry prophete, and more than a prophete; and lyved withouten synne, and zaf syghte to the blynde, and helede the lepres, and reysed dede men, and steyghe to hevene. And whan thei mowe holden the boke of the Gospelles of oure Lord written, and namely, Missus est Angelus Gabriel; that Gospel, thei seyn, tho that ben lettred, often tymes in here orisouns, and thei kissen it and worschipen it, with gret devocioun. Thei fasten an hool monethe in the zeer, and eten noughts but be nyghte, and thei kepen hem fro here wyfes alle that monethe: but the seke men be not constreyned to that fast. Also this book spekethe of Jewes; and seythe, that thei ben cursed; for thei wolde not beleven, that Jesu Crist was comen of God; and that thei lyeden falsely on Marie and on hire sone Jesu Crist, seyenge that thei hadden crucyfyed Jesu the sone of Marie: for he was nevere crucyfyed, as thei seyn; but that God made him to stye up to him with outen dethe, and with outen anoye: but he transfigured his lyknesse into Judas Scariothe, and him crucyfyden the Jewes, and wenden that it had ben Jesus: but Jesus steyge to hevenes alle quyk; and therfore thei seyn, that the Cristene men erren and han no gode knowleche of this, and that thei beleeven folyly and falsly, that Jesu Crist was crucyfyed. And they seyn zit, that and he had ben crucyfyed, that God had don azen his rightewisnesse, for to suffre Jesu Crist, that was innocent, to ben put upon the Cros, with outen gylt. And in this article thei seyn, that wee faylen, and that the gret rightewisnesse of God ne myghte not suffre so gret a wrong. And in this, faylethe here feythe. For thei knoulechen wel, that the werkes of Jesu Crist ben gode, and his wordes and his dedes and his doctryne by his Gospelles, weren trewe and his meracles also trewe; and the blessed Virgine Marie is good, and holy mayden, before and aftre the birthe of Jesu Crist; and that alle tho, that beleven perfitely in God, schul ben saved. And because that thei gon so nye oure feythe, thei ben lyghtly converted to Cristene lawe, whan men prechen hem and schewe hem distynctly the lawe of Jesu Crist, and tellen hem of the prophecyes. And also thei seyn, that thei knownen wel, be the prophecyes, that the lawe of Machomete schalle faylen, as the lawe of the Jewes dide, and that the lawe of Cristine peple schalle laste to the day of doom. And zif ony man aske hem, what is here beleeve; thei answeren thus, and in this forme, Wee beleven God formyour of hevene and of erthe and of alle othere things, that he made. And we beleven of the day of doom, and that every man schalle have his meryte, aftre he hathe disserved. And we beleve it for sothe, alle that God hathe seyd be the mouthes of his prophetes. Also Machomet commanded in his Alkaron, that every man scholde have 2 wyfes or 3 or 4; but now thei taken unto 9, and of lemmanes als manye as he may susteyne. And zif ony of here wyfes mys beren hem azenst hire husbonde, he may caste hire out of his house; and departe from him, and take another: but he schalle departe with hire his godes. Also whan men speken to hem, of the Fadre and of the Sone and of the Holy Gost, thei seyn, that thei ben 3 persones; but not o God. For here Alkaron spekethe not of the Trynyte. But thei seyn wel, that God hathe speche, and elle where he dowmb; and God hathe also a Spirit, thei knowen wel, for elle thei seyn, he were not in lyve. And whan men speken to hem of the Incarnacioun, how that be the word of the angel, God sente his wysdom in to erthe, and enumbred him in the Virgyne Marie: and be the Woord of God, schulle the dede ben reysed, at the day of doom; thei seyn, that it is sothe, and that the Woord of God hathe gret strengthe. And thei seyn, that whoso knew not the Woord of God, he scholde not knowe God. And thei seyn also, that Jesu Crist is the Woord of God; and so seythe here Alkaron, where it seythe, that the angel spak to Marie and seyde, Marie, God schalle preche the Gospel be the woord of his mowthe, and his name schalle be clept Jesu Crist. And thei seyn also, that Abraham was frend to God, and that Moyses was famileer spekere with God; and Jesu Crist was the Woord and the Spirit of God; and that Machomete was right messager of God. And thei seyh, that of theise 4, Jesu was the most worthi and the most excellent and the most gret; so that thei han many gode articles of oure feythe, alle be it that thei have no parfite lawe and feythe, as Cristene men han; and therfore ben thei lightly converted; and namely, tho that undirstonden the Scriptures and the prophecyes. For thei han Gospelles and the prophecyes and the Byble, writen in here langage. Wherfore thei conne meche of Holy Wrytt, but thei undirstonde it not, but aftre the lettre: and so don the Jewes; for thei undirstonde not the lettre gostly, but bodyly; and therfore ben thei repreved of the wise, that gostly understonden it. And therfore seythe seynt Poul; Litera occidit; Spiritus vivificat. Also the Sarazines seyn, that the Jewes ben cursed: for thei han defouled the lawe, that God sente hem be Moyses. And the Cristene ben cursed also, as thei seyn: for their kepen not the commandementes and the preceptes of the Gospelle, that Jesu Crist taughte hem. And therfore I schalle telle zou, what the Soudan tolde me uppn a day, in his chambre. He leet voyden out of his chambre alle manner of men, lordes aad othere: for he wolde speke with me in conseille. And there he asked me, how the Cristene men governed hem in oure contree. And I seyde him, righte wel: thonked be God. And he seyde me, treulyche, nay: for zee Cristene men ne recthen righte noghte how untrewly to serve God. Ze scholde zeven ensample to the lewed peple, for to do wel; and zee zeven hem ensample to don evylle. For the comownes, upon festyfulle dayes, whan thei scholden gon to chirche to serve God, than gon thei to tavernes, and ben there in glotony, alle the day and alle nyghte, and eten and drynken, as bestes that have no resoun, and wite not whan thei have y now. And also the Cristene men enforcen hem, in alle maneres that thei mowen, for to fighte, and for to desceyven that on that other. And there with alle thei ben so proude, that thei knowen not how to ben clothed; now long, now schort, now streyt, now large, now swerded, now daggered, and in alle manere gyses. Thei scholden ben symple, meke and trewe, and fulle of almes dede, as Jhesu was, in whom thei trowe: but thei ben alle the contrarie, and evere enclyned to the evylle, and to don evylle. And thei ben so coveytous, that for a lytylle sylyer, thei sellen here doughtres, here sustres and here owne wyfes, to putten hem to leccherie. And on with drawethe the wif of another; and non of hem holdethe feythe to another; but thei defoulen here lawe, that Jhesu Crist betook hem to kepe, for here salvacioun. And thus for here synnes, han thei lost alle this lond, that wee holden. For, for hire synnes there God hathe taken hem in to oure hondes, noghte only be strengthe of our self, but for here synnes. For wee knowen wel in verry sothe, that whan zee serve God, God wil hepe zou: and whan he is with zou, no man may be azenst you. And that knowe we wel, be oure prophecyes, that Cristene men schulle wynnen azen this lond out of oure hondes, whan thei serven God more devoutly. But als longe als thei ben of foule and of unclene lyvynge, (as thei ben now) wee have no drede of hem, in no kynde: for here God wil not helpen hem in no wise. And than I asked him, how he knew the state of Cristene men. And he answered me, that he knew alle the state of the comounes also, be his messangeres, that he sente to alle londes, in manere as thei weren marchauntes of precyous stones, of clothes of gold and of othere things; for to knowen the manere of every contree amonges Cristene men. And than he leet clepe in alle the lordes, that he made voyden first out of his chambre; and there he schewed me 4, that weren grete lordes in the contree, that tolden me of my contree, and of many othere Cristene contrees, als wel as thei had ben of the same contree: and thei spak Frensche righte wel; and the Sowdan also, where of I had gret marvaylle. Alas! that it is gret sclaundre to oure feythe and to oure lawe, whan folk that ben with outen lawe, schulle repreven us and undernemen us of oure synnes. And thei that scholden ben converted to Crist and to the lawe of Jhesu, be oure gode ensamples and be oure acceptable lif to God, and so converted to the lawe of Jhesu Crist, ben thorghe oure wykkednesse and evylle lyvynge, fer fro us and straungeres fro the holy and verry beleeve, schulle thus appelen us and holden us for wykkede lyveres and cursed. And treuly thei sey sothe. For the Sarazines ben gode and feythfulle. For thei kepen entierly the commaundement of the holy book Alkaron, that God sente hem be his messager Machomet; to the whiche, as thei seyne, seynt Gabrielle the aungel often tyme tolde the wille of God. And zee schulle undirstonde, that Machamote was born in Arabye, that was first a pore knave, that kept cameles, that wenten with marchantes fur marchandize; and so befelle, that he wente with the marchandes in to Egipt: and thei weren than Cristene, in tho partyes. And at the desertes of Arabye, he wente in to a chapelle, where a Eremyte duelte. And when he entred in to the chapelle, that was but a lytille and a low thing, and had but a lityl dore and a low, than the entree began to wexe so gret and so large and so highe, as thoughe it had ben of a gret mynstre, or the zate of a paleys. And this was the firste myracle, the Sarazins seyn, that Machomete dide in his zouthe. Aftre began he for to wexe wyse and riche; and he was a gret astronomer: and aftre he was governour and prince of the lond of Cozrodane; and he governed it fully wisely, in suche manere, that whan the prince was ded, he toke the lady to wyfe, that highte Gadridge. And Machomete felle often in the grete sikenesse, that men callen the fallynge evylle: wherfore the lady was fulle sorry, that evere sche toke him to husbonde. But Machomete made hire to beleeve, that alle tymes, whan he felle so, Gabriel the angel cam for to speke with him; and for the gret lighte and brightnesse of the angelle, he myghte not susteyne him fro fallynge. And therfore the Sarazines seyn, that Gabriel cam often to speke with him. This Machomete regned in Arabye, the zeer of oure Lord Jhesu Crist 610; and was of the generacioun of Ysmael, that was Abrahames sone, that he gat upon Agar his chamberere. And therfere ther ben Sarazines, that ben clept Ismaelytenes; and summe Agaryenes, of Agar: and the othere propurly ben clept, Sarrazines, of Sarra: and summe ben clept Moabytes, and summe Amonytes; fro the 2 sones of Lothe, Moab and Amon, that he begat on his doughtres, that weren aftirward grete erthely princes. And also Machomete loved wel a gode heremyte, that duelled in the desertes, a myle fro Mount Synay, in the weye that men gon fro Arabye toward Caldee, and toward Ynde, o day journey fro the See, where the marchauntes of Yenyse comen often for marchandise. And so often wente Machomete to this heremyte, that alle his men weren wrothe: for he wolde gladly here this heremyte preche, and make his men wake alle nyghte: and therfore his men thoughten to putte the heremyte to dethe: and so it befelle upon a nyght, that Machomete was dronken of gode wyn, and he felle on slepe; and his men toke Machometes swerd out of his schethe, whils he slepte, and there with thei slowghe this heremyte: and putten his swerd alle blody in his schethe azen. And at morwe, whan he fond the heremyte ded, he was fulle sory and wrothe, and wolde have don his men to dethe: but they alle with on accord seyd, that he him self had slayn him, when he was dronken, and schewed him his swerd alle blody: and he trowed, that thei hadden seyd sothe. And than he cursed the wyn, and alle tho that drynken it. And therfore Sarrazines, that be devout, drynken nevere no wyn: but sume drynken it prevyly. For zif thei dronken it openly, thei scholde ben repreved. But thei drynken gode beverage and swete and norysshynge, that is made of galamelle: and that is that men maken sugar of, that is of righte gode savour: and it is gode for the breest. Also it befallethe sumtyme, that Cristene men becomen Sarazines, outher for povertee, or for symplenesse, or else for here owne wykkednesse. And therfore the archiflamyn or the flamyn, as oure erchebisshop or bisshopp, whan he receyvethe hem, seythe thus, La ellec, Sila. Machomete rores alla; that is to seye, There is no God but on, and Machomete his messager.

Of the Londes of Albanye, and of Libye. Of the Wisshinges, for Wacchinge of the Sperhauk; and of Noes Schippe.

[Sidenote: Cap. XIII.] Now sithe I have told zou beforn of the Holy Lond, and of that contree abouten, and of many weyes for to go to that lond, and to the Mount Synay, and of Babyloyne the more and the lesse, and to other places, that I have spoken beforn; now is tyme, zif it lyke zou, for to telle zou of the marches and iles, and dyverse bestes, and of dyverse folk bezond theise marches. For in tho contrees bezonden, ben many dyverse contrees, and many grete kyngdomes; that ben departed be the 4 flodes, that comen from Paradys terrestre. For Mesopotayme and the Kyngdom of Caldee and Arabye, ben betwene the 2 ryveres of Tygre and of Eufrates. And the kyngdom of Mede and of Persye, ben betwene the ryveres of Nile and of Tigres. And the kyngdom of Syrie, where of I have spoken beforn, and Palestyne and Phenycie, ben betwene Eufrates and the See Medyterrane: the whiche see durethe in lengthe, fro Mayrok, upon the See of Spayne, unto the grete See; so that it lastethe bezonde Costantynople 3040 myles of Lombardye. And toward the see occyan in Ynde, is the kyngdom of Shithie, that is alle closed with hilles. And aftre undre Schithie, and fro the See of Caspie, unto the Flom Thainy, is Amazoyne, that is the lond of femynye, where that no man is, but only alle wommen. And aftre is Albanye, a fulle grete reme. And it is clept Albanye, because the folk ben whitere there, than in other marches there abouten. And in that contree ben so gret houndes and so stronge, that thei assaylen lyouns, and sleu hem. And thanne aftre is Hircanye, Bactrye, Hiberye, and many other kyngdomes. And betwene the Rede See and the see occyan, toward the southe, is the kyngdom of Ethiope, and of Lybye the hyere. The which lond of Lybye, (that is to seyne Libye the lowe) that begynnethe at the See of Spayne, fro thens where the Pyleres of Hercules ben, and durethe unto aneyntes Egipt and towards Ethiope. In that contree of Libye, is the see more highe than the lond; and it semethe that it wolde covere the erthe, and natheles zit it passethe not his markes. And men seen in that contre a mountayne, to the whiche no man comethe. In this lond of Libye, whoso turnethe toward the est, the schadewe of him self is on the right syde: and here in oure contree, the schadwe is on the left syde. In that See of Libye, is no fissche: for thei mowe not lyve ne dure, for the gret hete of the sonne; because that the watre is evermore boyllynge, for the gret hete. And many othere londes there ben, that it were to long to tellen or to nombren: but of sum parties I schal speke more pleynly here aftre.

Whoso wil thanne gon toward Tarterie, toward Persie, toward Caldee, and toward Ynde, he most entre the see, at Gene or at Venyse or at sum other havene, that I have told zou before. And than passe men the see, and arryven at Trapazond, that is a gode cytee; and it was wont to ben the havene of Pountz. There is the havene of persanes and of medaynes and of the marches there bezonde. In that cytee lythe Seynt Athanasie, that was Bishopp of Alisandre, that made the Psalm Quicunque vult. This Athanasius was a gret Doctour of Dyvynytee: and because that he preched and spak so depely of Dyvynytee and of the Godhede, he was accused to the Pope of Rome, that he was an Heretyk. Wherfore the Pope sente aftre hym, and putte him in presoun: and whils he was in presoun, he made that Psalm, and sente it to the Pope, and seyde: that zif he were an heretyk, that was that heresie; for that, he seyde, was his beleeve. And whan the Pope saughe it, and had examyned it, that it was parfite and gode, and verryly oure feythe and oure beleeve, he made him to ben delyvered out of presoun, and commanded that Psalm to ben seyd every day at Pryme: and so he held Athanasie a gode man. But he wolde nevere go to his bisshopriche azen, because that thei accused him of heresye. Trapazond was wont to ben holden of the Emperour of Costantynople: but a gret man, that he sente for to kepe the contree azenst the Turkes, usurped the lond, and helde it to himself, and cleped him Emperour of Trapazond.

And from thens, men gon thorghe litille Ermonye. And in that contree is an old castelle, that stont upon a roche, the whiche is cleped the Castelle of the Sparrehawk, that is bezonde the cytee of Layays, beside the town of Pharsipee, that belongethe to the lordschipe of Cruk; that is a riche lord and a gode Cristene man; where men fynden a sparehauk upon a perche righte fair, and righte wel made; and a fayre lady of fayrye, that kepethe it. And who that wil wake that sparhauk, 7 dayes and 7 nyghtes, and as sum men seyn, 3 dayes and 3 nyghtes, with outen companye, and with outen sleep, that faire lady schal zeven him, whan he hathe don, the first wyssche, that he wil wyssche, of erthely thinges: and that hathe been proved often-tymes. And o tyme befelle, that a kyng of Ermonye, that was a worthi knyght and doughty man and a noble prince, woke that hauk som tyme: and at the ende of 7 dayes and 7 nyghtes, the lady cam to him, and bad him wisschen: for he had wel disserved it. And he answerde, that he was gret Lord y now, and wel in pees, and hadde y nowghe of worldly ricchesse: and therfore he wolde wisshe non other thing, but the body of that faire lady, to have it at his wille. And sche answerde him, that he knew not what he asked; and seyde, that he was a fool, to desire that he myghte not have; for sche seyde, that he scholde not aske, but erthely thing: for sche was non erthely thing, but a gostly thing. And the kyng seyde, that he ne wolde asken non other thing. And the lady answerde, sythe that I may not withdrawe zou fro zoure lewed corage, I schal zeve zou with outen wysschinge, and to alle hem that schulle com of you. Sire kyng, zee schulle have werre withouten pees, and alle weys to the 9 degree, zee schulle ben in subjeccioun to zoure enemyes; and zee schulle ben nedy of alle godes. And nevere sithen, nouther the kyng of Ermoyne, ne the contree, weren never in pees, ne thei hadden never sithen plentee of godes; and thei han ben sithen alle weyes undre tribute of the Sarrazines. Also the sone of a pore man woke that hauke, and wisshed that he myghte cheve wel, and to ben happy to merchandise. And the lady graunted him. And he becaam the most riche and the most famouse marchaunt, that myghte ben on see or on erthe. And he becam so riche, that he knew not the 1000 part of that he hadde: and he was wysere, in wisschynge, than was the king. Also a knyght of the temple wooke there; and wyssched a purs evere more fulle of gold: and the lady graunted him. But sche seyde him, that he had asked the destruccioun of here ordre; for the trust and the affiance of that purs, and for the grete pryde, that they scholde haven: and so it was. And therfore loke, he kepe him wel, that schalle wake: for zif he slepe, he is lost, that nevere man schalle seen him more. This is not the righte weye for to go to the parties, that I have nempned before; but for to see the merveyle, that I have spoken of.

And therfore who so wil go right weye, men gon fro Trapazond toward Ermonye the gret, unto a cytee that is clept Artyroun, that was wont to ben a gode cytee and a plentyous; but the Turkes han gretly wasted it. There aboute growethe no wyn ne fruyt, but litylle or elle non. In this lond, is the erthe more highe than in ony other; and that makethe gret cold. And there hen many gode watres, and gode welles, that comen undre erthe, fro the flom of paradys, that is clept Eufrates, that is a jorneye besyde that cytee. And that ryvere comethe towardes Ynde, undre erthe, and restorethe into the lond of Altazar. And so passe men be this Ermonie, and entren the see of Persie. Fro that cytee of Artyroun go men to an hille, that is clept Sabissocolle. And there besyde is another hille, that men clepen Ararathe: but the Jewes clepen it Taneez; where Noes schipp rested, and zit is upon that montayne: and men may seen it a ferr, in cleer wedre: and that montayne is wel a 7 myle highe. And sum men seyn, that thei han seen and touched the schipp; and put here fyngeres in the parties, where the feend went out, whan that Noe seyde Benedicite. But thei that seyn suche wordes, seyn here wille: for a man may not gon up the montayne, for gret plentee of snow that is alle wayes on that montayne, nouther somer ne wynter: so that no man may gon up there; ne never man dide, sithe the tyme of Noe; saf a monk, that, be the grace of God, brought on of the plankes doun: that zit is in the mynstere, at the foot of the montayne. And besyde is the cytee of Dayne, that Noe founded. And faste by is the cytee of Any, in the whiche were 1000 chirches. But upon that montayne, to gon up, this monk had gret desire; and so upon a day, he wente up: and whan he was upward the 3 part of the montayne, he was so wery, that he myghte no ferthere, and so he rested him, and felle o slepe; and whan he awook, he fonde him self lyggynge at the foot of the montayne. And than he preyede devoutly to God, that he wolde vouche saf to suffre him gon up. And an angelle cam to him, and seyde, that he scholde gon up; and so he dide. And sithe that tyme never non. Wherfore men scholde not beleeve such woordes.

Fro that montayne go men to the cytee of Thauriso, that was wont to ben clept Taxis, that is a fulle fair cytee, and a gret, and on of the beste, that is in the world, for marchandise: and it is in the lond of the Emperour of Persie. And men seyn, that the Emperour takethe more gode, in that cytee, for custom of marchandise than dothe the ricchest Cristene kyng of alle his reme, that livethe. For the tolle and the custom of his marchantes is with outen estymacioun to ben nombred. Beside that cytee, is a hille of salt; and of that salt, every man takethe what he will, for to salte with, to his nede. There duellen many Cristene men, undir tribute of Sarrazines. And fro that cytee, men passen be many townes and castelles, in goynge toward Ynde, unto the cytee of Sadonye, that is a 10 journeyes fro Thauriso; and it is a fulle noble cytee and a gret. And there duellethe the Emperour of Persie, in somer: for the contree is cold y now. And there ben gode ryveres, berynge schippes. Aftre go men the weye toward Ynde, be many iorneyes, and be many contreyes, unto the cytee, that is clept Cassak, that is a fulle noble cytee, and a plentyous of cornes and wynes, and of alle other godes. This is the cytee, where the 3 kynges metten to gedre, whan thei wenten to sechen oure Lord in Bethtem, to worschipe him, and to presente him with gold, ensence, and myrre. And it is from that cytee to Bethleem 53 iourneyes. Fro that cytee, men gon to another cytee, that is clept Bethe, that is a iourneye fro the see, that men clepen the gravely see. That is the best cytee, that the Emperour of Persie hathe, in alle his lond. And thei clepen it there Chardabago; and others clepen it Vapa. And the Paynemes seyn, that no Cristene man may not longe duelle, ne enduren with the lif, in that cytee: but dyen with in schort tyme; and no man knowethe not the cause. Aftre gon men, be many cytees and townes, and grete contrees, that it were to longe to telle, unto the cytee of Cornaa, that was wont to be so gret, that the walles abouten holden 25 myle aboute. The walks schewen zit: but it is not alle enhabited. From Cornaa, go men be many londes, and many cytees and townes, unto the lond of Job: and there endethe the lond of the Emperour of Persie.

Of the Lond of Job; and of his Age. Of the Aray of men of Caldee. Of the Lond where Wommen duellen with outen companye of men. Of the knouleche and vertues of the verray Dyamant.

[Sidenote: Chap. XIV.] Aftre the departynge fro Cornaa, men entren in to the lond of Job, that is a fulle faire contree, and a plentyous of alle godes. And men clepen that lond the lond of Sweze. In that lond is the cytee of Theman. Job was a Payneem, and he was Are of Gosre his sone, and held that lond, as prynce of that contree and he was so riche, that he knew not the hundred part of his godes. And alle thoughe he were a Payneem, natheless he served wel God, aftre his lawe: and oure Lord toke his service to his plesance. And whan he felle in poverte, he was 78 zeer of age. And aftre, whan God had preved his pacyence, and that it was so gret, he broughte him azen to richesse, and to hiere estate than he was before. And aftre that he was kyng of Ydumye, aftre Kyng Esau. And whan he was kyng, he was clept Jobab. And in that kyngdom, he lyvede aftre 170 zere: and so he was of age, whan he dyede, 248 zeer. In that lond of Job, there nys no defaute of no thing, that is nedefulle to mannes body. There ben hilles, where men getten gret plentee of manna, in gretter habundance, than in ony other contree. This manna is clept bred of aungelles; and it is a white thing, that is fulle swete and righte delicyous, and more swete than hony or sugre; and it comethe of the dew of hevene that fallethe upon the herbes, in that contree; and it congelethe and becomethe alle white and swete: and men putten it in medicynes for rich men, to make the wombe lax, and to purge evylle blood: for it clensethe the blode, and puttethe out malencoyle. This lond of Job marchethe to the kyngdom of Caldee. This lond of Caldee is fulle gret: and the langage of that contree is more gret in sownynge, that it is in other parties bezonde the see. Men passen to go bezond, be the Tour of Babiloyne the grete: of the whiche I have told zou before, where that alle the langages weren first chaunged. And that is a 4 jorneyes fro Caldee. In that reme, ben faire men, and thei gon fulle nobely arrayed in clothes of gold, or frayed and apparayled with grete perles and precyous stones, fulle nobely: and the wommen ben righte foule and evylle arrayed; and thei gon alle bare fote, and clothed in evylle garnementes, large and wyde, but thei ben schorte to the knees; and longe sleves doun to the feet, lyche a monkes frokke; and here sleves ben hongyng aboute here schuldres: and thei ben blake women, foule and hidouse; and treuly as foule as thei ben, als evele thei ben. In that kyngdom of Caldee, in a cytee, that is cleped Hur, duelled Thare, Abrahames fadre: and there was Abraham born: and that was in that tyme, that Nunus was Kyng of Babiloyne, of Arabye and of Egypt. This Nunus made the cytee of Nynyvee, the whiche that Noe had begonne before: and be cause that Nunus performed it, he cleped it Nynyve, aftre his owne name. Ther lythe Thobye the prophete, of whom Holy Writt spekethe offe. And fro that cytee of Hur Abraham departed, be the commandement of God, fro thens, aftre the dethe of his fadre; and ladde with him Sarra his wife and Lothe his brotheres sone, because that he hadde no child. And thei wenten to duelle in the lond of Chanaan, in a place, that is clept Sychem. And this Lothe was he, that was saved, whan Sodom and Gomorre and the othere cytees weren brent and sonken doun to helle; where that the dede see is now, as I have told zou before. In that lond of Caldee, thei han here propre langages, and here propre lettres.

Besyde the lond of Caldee, is the lond of Amazoyne. And in that reme is alle wommen, and no man; noght, as summe men seyn, that men mowe not lyve there, but for because that the wommen will not suffre no men amonges hem, to ben here Sovereynes. For sum tyme, ther was a kyng in that contrey; and men maryed, as in other contreyes: and so befelle, that the kyng had werre, with hem of Sithie; the whiche kyng highte Colopeus, that was slayn in bataylle, and alle the gode blood of his reme. And whan the queen and alle the othere noble ladyes sawen, that thei weren alle wydewes, and that alle the rialle blood was lost, thei armed hem, and as creatures out of wytt, thei slowen alle the men of the contrey, that weren laft. For thei wolden, that alle the wommen weren wydewes, as the queen and thei weren. And fro that tyme hiderwardes, thei nevere wolden suffren man to dwelle amonges hem, lenger than 7 dayes and 7 nyghtes; ne that no child that were male, scholde duelle amonges hem, longer than he were noryscht; and thanne sente to his fader. And whan thei wil have ony companye of man, than thei drawen hem towardes the londes marchynge next to hem: and than thei have loves, that usen hem; and thei duellen with hem an 8 dayes or 10; and thanne gon hom azen. And zif thei have ony knave child, thei kepen it a certeyn tyme, and than senden it to the fadir, whan he can gon allone, and eten be him self; or elle thei sleen it: and zif it be a femele, thei don away that on pappe, with an hote hiren; and zif it be a womman of gret lynage, thei don awey the left pappe, that thes may the better beren a scheeld: and zif it be a woman of symple blood, thei don awey the ryght pappe, for to scheeen [sic—KTH] with bowe Turkeys: for thei schote wel with bowes. In that lond thei have a Queen, that governethe alle that lond: and alle thei ben obeyssant to hire. And alweys thei maken here queen by eleccioun, that is most worthy in armes. For thei ben right gode werryoures, and wyse, noble and worthi. And thei gon often tyme in sowd, to help of other kynges in here werres, for gold and sylver, as othere sowdyoures don: and thei meyntenen hem self right vygouresly. This lond of Amazoyne is an Yle, alle envirouned with the see, saf in 2 places, where ben 2 entrees. And bezond that watir, duellen the men, that ben here paramoures, and hire loves, where thei gon to solacen hem, whan thei wole. Besyde Amazoyne, is the lond of Tarmegyte, that is a gret contree and a fulle delectable: and for the godnesse of the contree, kyng Alisandre leet first make there the cytee of Alisandre; and zit he made 12 cytees of the same name: but that cytee is now clept Celsite. And fro that other cost of caldee, to ward the southe, is Ethiope, a gret contree, that strecchethe to the ende of Egypt. Ethiope is departed in 2 princypalle parties; and that is, in the est partie and in the meridionelle partie: the whiche partie meridionelle is clept Moretane. And the folk of that contree ben blake y now, and more blake than in the tother partie; and thei ben clept Mowres. In that partie is a welle, that in the day it is so cold, that no man may drynke there offe; and in the nyght it so hoot, that no man may suffre his hond there in. And bezonde that partie, toward the southe, to passe by the see occean, is a gret lond and a gret contrey: but men may not duelle there, for the fervent brennynge of the sonne; so is it passvnge hoot in that contrey. In Ethiope alle the ryveres and alle the watres ben trouble, and thei ben somdelle salte, for the gret hete that is there. And the folk of that contree ben lyghtly dronken, and han but litille appetyt to mete: and thei han comounly the flux of the wombe: and thei lyven not longe. In Ethiope ben manye dyverse folk: and Ethiope is clept Cusis. In that contree ben folk, that han but o foot: and thei gon so fast, that it is marvaylle: and the foot is so large, that it schadewethe alle the body azen the sonne, whanne thei wole lye and reste hem. In Ethiope, whan the children ben zonge and lytille, thei ben alle zelowe: and whan that thei wexen of age, that zalownesse turnethe to ben alle blak. In Ethiope is the cytee of Saba; and the lond, of the whiche on of the 3 kynges, that presented oure Lord in Bethleem was kyng offe.

Fro Ethiope men gon to Ynde, be manye dyverse contreyes. And men clepen the highe Ynde, Emlak. And Ynde is devyded in 3 princypalle parties; that is, the more, that is a fulle hoot contree; and Ynde the lesse, that is a fulle atempree contrey, that strecchethe to the lond of Mede; and the 3 part toward the Septentrion, is fulle cold; so that for pure cold and contynuelle frost, the watre becomethe cristalle. And upon tho roches of cristalle, growen the gode dyamandes, that ben of trouble colour. Zallow cristalle drawethe colour lyke oylle. And thei ben so harde, that no man may pollysche hem: and men clepen hem dyamandes in that contree, and Hamese in another contree. Othere dyamandes men fynden in Arabye, that ben not so gode; and thei ben more broun and more tendre. And other dyamandes also men fynden in the ile of Cipre, that ben zit more tendre; and hem men may wel pollische. And in the lond of Macedoyne men fynden dyamaundes also. But the beste and the most precyouse ben in Ynde. And men fynden many tymes harde dyamandes in a masse, that comethe out of Gold, whan men puren it and fynen it out of the myne; whan men breken that masse in smale peces. And sum tyme it happenethe, that men fynden summe as grete as a pese, and summe lasse; and thei ben als harde as tho of Ynde. And alle be it that men fynden gode dyamandes in Ynde, zit natheles men fynden hem more comounly upon the roches in the see, and upon hilles where the myne of gold is. And thei growen many to gedre, on lytille, another gret. And ther ben summe of the gretness of a bene, and summe als gret as an haselle note. And thei ben square and poynted of here owne kynde, bothe aboven and benethen, with outen worchinge of mannes hond. And the growen to gedre, male and femele. And thei ben norysscht with the dew of hevene. And thei engendren comounly, and bryngen forthe smale children, that multiplyen and growen alle the zeer. I have often tymes assayed, that zif a man kepe hem with a litylle of the roche, and wete hem with May dew ofte sithes, thei schulle growe everyche zeer; and the smale wole wexen grete. For righte as the fyn perle congelethe and wexethe gret of the dew of hevene, righte so dothe the verray dyamand: and righte as the perl of his owne kynde takethe roundnesse, righte so the dyamand, be vertue of God, takethe squarenesse. And men schalle bere the dyamaund on his left syde: for it is of grettere vertue thanne, than on the righte syde. For the strengthe of here growynge is toward the Northe; that is the left syde of the world; and the left parte of man is, whan he turnethe his face toward the est. And zif zou lyke to knowe the vertues of the dyamand, (as men may fynde in the lapidarye, that many men knowen noght) I schalle telle zou: as thei bezonde the see seyn and affermen, of whom alle science and alle philosophie comethe from. He that berethe the diamand upon him, it zevethe him hardynesse and manhode, and it kepethe the lemes of his body hole. It zevethe him victorye of his enemyes, in plee and in werre; zif his cause be rightefulle: and it kepethe him that berethe it, in gode wytt; and it kepethe him fro strif and riot, fro sorwes and from enchauntementes and from fantasyes and illusiouns of wykked spirites. And zif ony cursed wycche or enchauntour wolde bewycche him, that berethe the dyamand; alle that sorwe and myschance schalle turne to him self, thorghe vertu of that ston. And also no wylde best dar assaylle the man, that berethe it on him. Also the dyamand scholde ben zoven frely, with outen coveytynge and with outen byggynge: and than it is of grettere vertu. And it makethe a man more strong and more sad azenst his enemyes. And it helethe him that is lunatyk, and hem that the fend pursuethe or travaylethe. And zif venym or poysoun be broughte in presence of the dyamand, anon it begynnethe to wexe moyst and for to swete. There ben also dyamandes in Ynde, that ben cept violastres; (for here colour is liche vyolet, or more browne than violettes) that ben fulle harde and fulle precyous; but zit sum men love not hem so wel as the othere: but in sothe to me, I wolde loven hem als moche as the othere; for I have seen hem assayed. Also there is an other maner of dyamandes, that ben als white as cristalle; but thei ben a litylle more trouble: and thei ben gode and of gret vertue, and alle thei ben square and poynted of here owne kynde. And summe ben 6 squared, summe 4 squared, and summe 3, as nature schapethe hem. And therefore whan grete lordes and knyghtes gon to seche worschipe in armes, thei beren gladly the dyamaund upon hem.

I schal speke a litille more of the dyamandes, alle thoughe I tarye my matere for a tyme, to the ende that thei that knowen hem not, be not disceyved be gabberes, that gon be the contree, that sellen hem. For whoso wil bye the dyamande, it is needefulle to him, that he knowe hem; be cause that men counterfeten hem often of cristalle, that is zalow; and of saphires of cytryne colour, that is zalow also; and of the saphire loupe, and of many other stones. But I telle zou, theise contrefetes ben not so harde; and also the poyntes wil breken lightly, and men may easily pollische hem. But summe werkmen, for malice, will not pollische hem, to that entent, to maken men beleve, that thei may not ben pollischt. But men may assaye hem in this manere; first schere with hem or write with hem in saphires, in cristalle or in other precious stones. Aftre that men taken the ademand, that is the schipmannes ston, that drawethe the nedle to him, and men leyn the dyamand upon the ademand, and leyn the nedle before the ademand; and zif the dyamand be gode and vertuous, the ademande drawethe not the nedle to him, while the dyamand is there present. And this is the preef, that thei bezonde the see maken. Natheles it befallethe often tyme, that the gode dyamande losethe his vertue, be synne and for incontynence of him, that berethe it: and thanne it is nedfulle to make it to recoveren his vertue azen, or elle it is of litille value.

Of the customs of Yles abouten Ynde. Of the differences betwixt Ydoles and Simulacres. Of 3 maner growing of Peper upon a Tree. Of the welle, that chaungethe his odour, every hour of the day: and that is mervaylle.

[Sidenote: Cap. XV.] In Ynde ben fulle manye dyverse contrees: and it is cleped Ynde, for a flom, that rennethe thorghe out the contree, that is clept Ynde. In that flomme men fynden eles of 30 fote long and more. And the folk that duellen nyghe that watre, ben of evylle colour, grene and zalow. In Ynde and abouten Ynde, ben mo than 5000 iles, gode and grete, that men duellen in, with outen tho that ben inhabitable, and with outen othere smale iles. In every ile, is gret plentee of cytees and of townes and of folk, with outen nombre. For men of Ynde han this condicioun of kynde, that thei nevere gon out of here owne contree: and therfore is ther gret multitude of peple: but thei ben not sterynge ne mevable, be cause that thei ben in the firste clymat, that is of Saturne. And Saturne is sloughe and litille mevynge: for he taryethe to make his turn be the 12 signes, 30 zeer; and the mone passethe thorghe the 12 signes in o monethe. And for because that Saturne is of so late sterynge, therfore the folk of that contree, that ben undre his clymat, han of kynde no wille for to meve ne stere to seche strange places. And in oure contree is alle the contrarie. For wee ben in the sevenethe climat, that is of the mone. And the mone is of lyghtly mevynge; and the mone is planete of weye: and for that skylle, it zevethe us wille of kynde, for to meve lyghtly, and for to go dyverse weyes, and to sechen strange thinges and other dyversitees of the world. For the mone envyrounethe the erthe more hastyly than ony othere planete.

Also men gon thorghe Ynde be many dyverse contrees, to the grete see occean. And aftre men fynden there an ile, that is clept Crues: and thidre comen marchantes of Venyse and Gene and of other marches, for to byen marchandyses. But there is so grete hete in tho marches, and namely in that ile, that for the grete distresse of the hete, mennes ballokkes hangen doun to here knees, for the gret dissolucioun of the body. And men of that contree, that knowen the manere, lat bynde hem up, or elle myghte thei not lyve; and anoynt hem with oynementes made therfore, to holde hem up. In that contree and in Ethiope and in many other contrees, the folk lyggen alle naked in ryveres and watres, men and wommen to gedre, fro undurne of the day, tille it be passed the noon. And thei lyen alle in the watre, saf the visage, for the gret hete that there is. And the wommen haven no schame of the men; but lyen alle to gidre, syde to syde, tille the hete be past. There may men see many foule figure assembled, and namely nyghe the gode townes. In that ile ben schippes with outen nayles of iren or bonds, for the roches of the Ademandes: for thei ben alle fulle there aboute in that see, that it is merveyle to speken of. And zif a schipp passed be tho marches, that hadde outher iren bondes or iren nayles, anon he scholde ben perisscht. For the Ademand, of his kynde, drawethe the iren to him: and so wolde it drawe to him the schipp, because of the iren: that he scholde never departen fro it, ne never go thens.

Fro that ile, men gon be see to another ile, that is clept Chana, where is gret plentee of corn and wyn: and it was wont to ben a gret ile, and a gret havene and a good; but the see hathe gretly wasted it and overcomen it The kyng of that contree was wont to ben so strong and so myghty, that he helde werre azenst King Alisandre. The folk of that contree han a dyvers lawe: for summe of hem, worschipe the sonne, summe the mone, summe the fuyr, summe trees, summe serpentes, or the first thing that thei meeten at morwen: and summe worschipen symulacres, and summe Ydoles. But betwene symulacres and ydoles, is a gret difference. For symulacres ben ymages made aftre lyknesse of men or of wommen, or of the sonne or of the mone, or of ony best, or of ony kyndely thing: and ydoles, is an ymage made of lewed wille of a man, that man may not fynden among kyndely thinges; as an ymage, that hathe 4 hedes, on of a man, another of an hors, or of an ox, or of sum other best, that no man hathe seyn aftre kyndely disposicioun. And thei that worschipen symulacres, thei worschipen hem for sum worthi man, that was sum tyme, as Hercules and many othere, that diden many marvayles in here tyme. For thei seyn wel, that thei be not goddes: for thei knowen wel, that there is a God of kynde, that made alle thinges; the which is in hevene. But thei knowen wel, that this may not do the marvayles that he made, but zif it had ben be the specyalle zifte of God: and therfore thei seyn, that he was wel with God. And for be cause that he was so wel with God, therfore the worschipe him. And so seyn thei of the sonne; be cause that he chaungethe the tyme and zevethe hete and norisschethe alle thinges upon erthe; and for it is of so gret profite, thei knowe wel, that that myghte not be, but that God lovethe it more than ony other thing. And for that skylle, God hath zoven it more gret vertue in the world: therfore it is gode resoun, as thei seyn, to don it worschipe and reverence. And so seyn thei, that maken here resounes, of othere planetes; and of the fuyr also, because it is so profitable. And of Ydoles, thei seyn also, that the ox is the moste holy best, that is in erthe, and most pacyent and more profitable than ony other. For he dothe good y now, and he dothe non evylle. And thei knowen wel, that it may not be with outen specyalle grace of God; and therfore maken thei here God, of an ox the on part, and the other halfondelle of a man: because that man is the most noble creature in erthe; and also for he hathe lordschipe aboven alle bestes: therfore make thei the halfendel of ydole of a man upwardes, and the tother half of an ox dounwardes: and of serpentes and of other bestes, and dyverse thinges, that thei worschipen, that thei meten first at morwe. And thei worschipen also specyally alle tho that thei han gode meetynge of; and whan thei speden wel in here iorneye, aftre here meetynge; and namely suche as thei han preved and assayed be experience of longe tyme. For thei seyn, that thilke gode meetynge ne may not come, but of the grace of God. And therefore thei maken ymages lyche to tho thinges, that thei han beleeve inne, for to beholden hem and worschipen hem first at morwe, or thei meeten ony contrarious thinges. And there ben also sum Cristene men, that seyn, that summe bestes han gode meetynge, that is to seye, for to meete with hem first at morwe; and summe bestes wykked metynge: and that thei han preved ofte tyme, that the hare hathe fulle evylle meetynge, and swy, and many othere bestes. And the sparhauk and other foules of raveyne, whan thei fleen aftre here praye, and take it before men of armes, it is a gode signe: and zif he fayle of takynge his praye, it is an evylle sygne. And also to suche folk, it is an evylle meetynge of ravenes. In theise thinges and in suche othere, ther ben many folk, that beleeven; because it happenethe so often tyme to falle, aftre here fantasyes. And also ther ben men y nowe, that han no beleve in hem. And sithe that Cristene men han suche beleeve, that ben enformed and taughte alle day, be holy doctryne, where inne thei schold beleeve, it is no marvaylle thanne, that the Paynemes, that han no gode doctryne, but only of here nature, beleeven more largely, for here symplenesse. And treuly I have seen of Paynemes and Sarazines, that men clepen Augurynes, that whan wee ryden in armes in dyverse contrees, upon oure enemyes, be the flyenge of foules, thei wolde telle us the prenosticaciouns of thinges that felle aftre: and so thei diden fulle often tymes, and profreden here hedes to wedde, but zif it wolde falle as thei seyden. But natheles ther fore scholde noght a man putten his beleeve in suche thinges: but always han fulle trust and beleeve in God oure Sovereyn Lord. This ile of Chana, the Sarazines han wonnen and holden. In that ile ben many lyouns, and many othere wylde bestes. And there ben rattes in that ile, als gret as houndes here: and men taken hem with grete mastyfes: for cattes may not take hem. In this ile and many othere, men berye not no dede men: for the hete is there so gret, that in a lityle tyme the flesche wil consume fro the bones.