The text - Bilingual version | mappingmarcopolo

Marco Polo - Le Divisament dou Monde

Parallel text of the Franco-Italian version established by Luigi Foscolo Benedetto and the English translation by Henry Yule and Henri Cordier.

Reference editions

Marco Polo, Il Milione, a cura di Luigi Foscolo Benedetto, Firenze, Olschki, 1928.

The Travels of Marco Polo: The Complete Yule-Cordier Edition, edited by Henry Yule and Henri Cordier, London: John Murray, 1903.

All text and materials are of public domain.

The digitization project is in progress.

Roman numbers indicate the numeration followed by Benedetto in his edition, arabic numbers in brackets report the corresponding paragraph and chapter in Yule's edition.

CI COMANCENT LE LOBRIQUE DE CEST LIVRE QUI EST APPELÉ LE DIVIS[A]MENT DOU MONDE

Seignors enperaor et rois, dux et marquois, cuens, chevaliers et borgiois, et toutes gens que volés savoir les deverses jenerasions des homes et les deversités des deverses region dou monde, si prennés cestui livre et le feites lire. Et qui trovererés toutes les grandismesmervoilles et les grant diversités de la grande Harmínie et de Persie et des Tartars et [de] Indie, et de maintes autres provinces, sicom notre livre voç contera por ordre apertemant, sicome meisser Marc Pol, sajes et noble citaiens de Venece, raconte por ce que a seç iaus meisme il le voit. Mes auques hi n'i a qu'il ne vit pas, mes il l'entendi da homes citables et de verité; et por ce metreron les chouse veue por veue et l'entendue por entandue, por ce que notre livre soit droit et vertables sanç nulle ma[n]songe.

Et chascuns que cest livre liroie ou oiront le doient croire, por ce que toutes sunt chouses vertables; car je voç fais savoir que, puis que notre Sire Dieu pasme de seç mainç Adam notre primer pere jusque a cestui point, ne fu cristienç, ne paiens, ne tartar, ne yndiens, ne nulç homes de nulle generasion, que tant seust ne cherchast de les deverses partie dou monde et de les grant mervoilles come cestui messire Marc en cherche et soi. Et por ce dit il a soi meisme que tropo seroit grant maus se il ne feist metre en ecriture toutes les granç mervoilles qu'il vit et qu'il oi por verités, por ce que les autres jens que ne le virent ne [ne] sevent, le sachent por cest livre. Et si voç di qu'il demora a ce savoir en celles deverses parties et provences bien XXVI anç.

Le quel puis, demourant en le char[t]re de Jene, ﬁst retraire toutes cestes chouses a messire Rusticiaus de Pise, que en celle meisme chartre estout, au tens qu'il avoit MCCXCVIII anç que Jesucrit nesquí.

PROLOGUE

Great Princes, Emperors, and Kings, Dukes and Marquises, Counts, Knights, and Burgesses! and People of all degrees who desire to get knowledge of the various races of mankind and of the diversities of the sundry regions of the World, take this Book and cause it to be read to you. For ye shall find therein all kinds of wonderful things, and the divers histories of the Great Hermenia, and of Persia, and of the Land of the Tartars, and of India, and of many another country of which our Book doth speak, particularly and in regular succession, according to the description of Messer Marco Polo, a wise and noble citizen of Venice, as he saw them with his own eyes. Some things indeed there be therein which he beheld not; but these he heard from men of credit and veracity. And we shall set down things seen as seen, and things heard as heard only, so that no jot of falsehood may mar the truth of our Book, and that all who shall read it or hear it read may put full faith in the truth of all its contents.

For let me tell you that since our Lord God did mould with his hands our first Father Adam, even until this day, never hath there been Christian, or Pagan, or Tartar, or Indian, or any man of any nation, who in his own person hath had so much knowledge and experience of the divers parts of the World and its Wonders as hath had this Messer Marco! And for that reason he bethought himself that it would be a very great pity did he not cause to be put in writing all the great marvels that he had seen, or on sure information heard of, so that other people who had not these advantages might, by his Book, get such knowledge. And I may tell you that in acquiring this knowledge he spent in those various parts of the World good six-and-twenty years.

Now, being thereafter an inmate of the Prison at Genoa, he caused Messer Rusticiano of Pisa, who was in the said Prison likewise, to reduce the whole to writing; and this befell in the year 1298 from the birth of Jesus.

COMANT MESSIRE NICOLAO ET MESSIRE MAFFEO SE PARTIRENT DE GOSTANTINOPLE POR CHERCHER DOU MUNDE

Il fu voir que au tens que Baudoin estoit enperaor de Gostantinople, ce fu a les MCCL anç [de l'ancarnasion Jesucrít], mesire Nicolao Pol, que pere messire Marc estoít, et messíere Mafeu Pol, que frere messere Nicolau estoít, cestí deus freres estoíent en la cité de Gostantinople, qui i estoient alés de Venesc con leur me˂r˃candie. Noblí et sajes et porveant estoient san faille. Il ont consoíl entr'aus et distrent qu'il vuelent aler en la mer greígnor por gaagner et por fer leur profit. Et adont achatoent plusorç jo[í]aus et se partirent de Gostantínople in une nes et s'en alent en Soldadie.

III
COMANT MESSIRE NICOLAU E MESIRE MAFEU SE PARTIRENT DA SOLDADIE

Et quant il furent demoiré en Soldadie auques il distrent que il iront encore plus avant. Et que voç en diroie? il se partirent de Soldadie et se mistrent au chemin et chevaucen tant, qu'il ne trevent aventure que a mentovoir face, qu'il furent venu a Barca Caan, que sire estoit d'une partie de Tartar, qui estoit a celui point a Bolgara et a Sara.

Cestui Barcha fist grant honore a messer Nicolau et messer Mafeu et mout ot grant leesse de leur venue. Les deus frers li deunent toutes les joiaus qu'il avoient aportés, et Barch[a] le prist mult volentiers et li pleient outre mesure. Il en fait leur doner bien deus tant que les joiaus ne valoient; il les envoia a parer en plosor partie e furent mout bien parés.

Et quant il furent demorés en la tere de Barca un an, adonc sordi une ghere entre Barca et Alau le sire des Tartar dou levant. Il ala le un contre le autre con tout lor esfors; il se conbatirent ense˂n˃le et hi ot grant maus de gens et d'une parte et d'autre; mes au dereain la venqui Alau. Et por l'achaison de celle bataille et de celle ghere nulo home ne po[o]it aller per chemin qui ne fust pris: et ce estoit deverç dont il estoient venu; mes avant pooient il bien aler. Et adonc les deus frers distroient entr'aus: «puis que nos ne poons retorncr a Gostantinoplc con notre mercaandie, or alon avant por la voie dou levant: si poron retorner au t[raver]se››. Il i s'aparoillent et se partirent de Barca et s'en alent a una cité qui avoit a nom Ouchacca, qui estoit la ﬁn dou reigne dou sire dou ponent. Et da Oucaca si partirent et pasent le ﬂum de Tigri et alerent por un deçert ki estoit lonc XVII jornee: il ne trovent villes ne castiaus for seule[m]ant Tartars con lor tentes qui vivoent de lor bestes.

II (Prologue, Chapter 1)
HOW THE TWO BROTHERS POLO SET FORTH FROM CONSTANTINOPLE TO TRAVERSE THE WORLD

It came to pass in the year of Christ 1260, when Baldwin was reigning at Constantinople, that Messer Nicolas Polo, the father of my lord Mark, and Messer Maffeo Polo, the brother of Messer Nicolas, were at the said city of Costantinople, whither they had gone from Venice with their merchants' wares. Now these two Brethren, men singularly noble, wise, and provident, took counsel together to cross the Greater Sea on a venture of trade; so they laid in a store of jewels and set forth from Constantinople, crossing the Sea to Soldaia.

III (Prologue, Chapter 2)

HOW THE TWO BROTHERS WENT ON BEYOND SOLDAIA

Having stayed a while at Soldaia, they considered the matter, and thought it well to extend their journey further. So they set forth from Soldaia and travelled till they came to the Court of a certain Tartar Prince, Barca Kaan by name, whose residences were at Sara and at Bolgara [and who was esteemed one of the most liberal and courteous Princes that ever was among the Tartars.]

This Barca was delighted at the arrival of the Two Brothers, and treated them with great honour; so they presented to him the whole of the jewels that they had brought with them. The Prince was highly pleased with these, and accepted the offering most graciously, causing the Brothers to receive at least twice its value.

After they had spent a twelvemonth at the court of this Prince there broke out a great war between Barca and Aláu, the Lord of the Tartars of the Levant, and great hosts were mustered on either side.

But in the end Barca, the Lord of the Tartars of the Ponent, was defeated, though on both sides there was great slaughter. And by reason of this war no one could travel without peril of being taken; thus it was at least on the road by which the Brothers had come, though there was no obstacle to their travelling forward. So the Brothers, finding they could not retrace their steps, determined to go forward. Quitting Bolgara, therefore, they proceeded to a city called Ucaca, which was at the extremity of the kingdom of the Lord of the Ponent; and thence departing again, and passing the great River Tigris, they travelled across a Desert which extended for seventeen days' journey, and wherein they found neither town nor village, falling in only with the tents of Tartars occupied with their cattle at pasture.

COMANT LES II FRERES PASSENT UN DEÇERT ET VINDRENT A LA CITÉ DE BUCARA

Et quant il ont passé cel deçert adonc furent venu a une cité ki est apellé Boccara, mout noble et grant. La provence avoit ausi a nom Bucara, e n'estoit roi un que avoit nom Barac. La cité estoit la meior que fust en toute Persie. Les dous frers, quant il furent vinu a cest cité, il ne postrent plus aler avant, ne torner arere; et por ce hi demorent trois anç.

Et endementier qu'il hi demoroient, adonc hi vint un messajes d'Alau, le sire dou levant, qui aloit au grant sire de tous les Tartars ke avoit a nom C[h]oblai. Et quant ces mesajes voit messier Nicolao et meser Mafeo, il n'a grant mervoille, por ce que jamés ne avoient veu nul latin en celle contree. Il dist a[s] deus frers: «Seignors, fet il, se voç me volés croir, voç en aurés grant proﬁt et grant honor››. Les deus frers li distrent que il le creeront voluntier, por coi elle soit chouse que il le peusent fair. Le mesaies lor dit: «Seigno[r]s, je voç di que le grant sire de Tartarç ne vit unques nul latin et a grant desider et volunté de veoire; et por ce, se voç volés venir avec moi jusque a lui, je voç di qu'il vos vera molto volunter et voç ﬁra grant honor et grant bien. Et porés venir sauvemant avec moi sanç nul engonbrament».

COMANT LES II FRERS [CREUR]ENT LES MESAGES AU GRANT KAAN

Quand les deus frers ont entandu ce que cest mesajes lor avoit dit, il apresta elç et distrent que il vont volunter avec lui. Et atant se mestrent a la voie con cest mesajes et alerent un an por tramontane et por grec avant que il fussent la venu; e trovent grant mervoilles et diverses coses les quelç ne voç conteron ci por ce que messier Marc, ﬁl de meser Nicolau, que toutes cestes choses vit ausint, le voç contcra en ceste livre avant apertemant.

IV (Prologue, Chapter 3)

HOW THE TWO BROTHERS, AFTER CROSSING A DESERT, CAME TO THE CITY OF BOCARA, AND FELL IN WITH CERTAIN ENVOYS THERE

After they had passed the desert, they arrived at a very great and noble city called Bocara, the territory of which belonged to a king whose name was Barac, and is also called Bocara. The city is the best in all Persia. And when they had got thither, they found they could neither proceed further forward nor yet turn back again; wherefore they abode in that city of Bocara for three years. And whilst they were sojourning in that city, there came from Alau, Lord of the Levant, Envoys on their way to the Court of the Great Kaan, the Lord of all the Tartars in the world. And when the Envoys beheld the Two Brothers they were amazed, for they had never before seen Latins in that part of the world. And they said to the Brothers: "Gentlemen, if ye will take our counsel, ye will find great honour and profit shall come thereof." So they replied that they would be right glad to learn how. "In truth," said the Envoys, "the Great Kaan hath never seen any Latins, and he hath a great desire so to do. Wherefore, if ye will keep us company to his Court, ye may depend upon it that he will be right glad to see you, and will treat you with great honour and liberality; whilst in our company ye shall travel with perfect security, and need fear to be molested by nobody."

V (Prologue, Chapter 4)

HOW THE TWO BROTHERS TOOK THE ENVOYS' COUNSEL, AND WENT TO THE COURT OF THE GREAT KAAN

So when the Two Brothers had made their arrangements, they set out on their travels, in company with the Envoys, and journeyed for a whole year, going northward and north-eastward, before they reached the Court of that Prince. And on their journey they saw many marvels of divers and sundry kinds, but of these we shall say nothing at present, because Messer Mark, who has likewise seen them all, will give you a full account of them in the Book which follows.

COMANT LES II FRERS VINDRENT AU GRANT KAAN

Et quant mesere Nicolau et mesere Mafeu furent venu au grant seignor, il les recevi honorablemente et fait elç grant joie et gran feste: il a mont grant leesse de lor venue. Il les demande de maintes coses: primermant de les emperaors, comant il mantent lor segnorie et lor tere in justice et comant il vont a bataile et tous leur afer; et aprés lor demande des rois et des princes et d'autres baron.

VII

COMANT LE GRANT KAAN DEMANDE AS II FRERS DES AFFER DES CRISTIENÇ

Et aprés lor demande de meser l'apostoille et de tous les fais de le yglise romane et de tous les costumes des latin. Et messere Nicolau e meser Mafeu lui distrent toute la verité de chascun por soi bie˂n˃ et ordreemant et sajemant come sajes homes qu'il estoient ke bien s[a]voient la lengue de Tartarç [ce] est la tartaresce.

VIII

COMANT LE GRANT KAAN ENVOIE LES II FRERS POR SEZ MESSAJES A L’APOSTOILLE DE ROME

Et quant le grant sire que Cublai Kaan avoit a nom, qui estoit seig(n)or de tous le Tartars do monde et de toutes les provinces et regnes et region de celle grandisme partie do secle, ot entendu tous les fais des latin, sicome les deus frers li avoient dit ben et apertamant, il li plet outre mesure. Il dit a soi meisme qu'il envoíera mesajes a l'apostoille. Et adonc prie les deus frers que il ailent en ceste mesajerie cun un de seç baron. Il li respondirent que il ﬁront tot son comandamant com de lor segnor lige. Adunc le gran sire fait venir devant soi un de seç baron qui av(o)ut a nom Cogatal, et li dit qu'il vuelt qu'il aille avec les deus frers a l'apostoil. Celui le dit: «sire, jeo son votre home e sui por fait tot votre comandamant a mun po[o]ir››.

Aprés ce le grant sire fait fair seç chartre en langue torques por envoier a l'apostoil et les baille as deus freres et a son baron et a lor encharge ce ke il vuelt qu'il dient por sa part a l'apostoille. Et sachiés que en le chartre se contenoit, et en l'anbascee qu'el li [envoie, ce que vos] o[r]és: il mandoit desant a l'apostoille que il li deust mander jusque a cent sajes homes de la cristien˂e˃ loy et que encore seusent les VII ars et que bien se[u]sent dcspuer et mostrer apertamant a les ydules et a les autres conversation de jens que lor ˂loy estoit˃ tout autrament et toutes les ydres qu'il tient in lor maison et adorent sunt coses de diables e ke bien seusent monstré clermant por raison que la loi cristiene est meior ke la lor. Encore encharge le grant sire as deus freres qu'il li deussent aporter de l'o1io de la lanpe que ard sor le sepoucre de deo en Jerusalem. En tel mainere com vos avéç oi se contenoit en l'ambaxee ke le grant sire envoie a l'apostoille por les deus frers.

COMANT LE GRANT KAAN DONE AS II FRERS LA TABLE D'OR DES COMANDEMENS

Et quant le grant sire ot enchargés as deus frers et a son baron tot l'anbaxee k'el mande a l'apostoille, il fait lor doner une table d'or, en la quel se contenoit ke les trois messajes, en toutes les pars que il alaissent, lor deust estre donnee toutes les mesion que lor b[i]çognoit et chevalç et homes por lor escordre de une terre ad autre. Et quant me[i]ser Nicolau et meser Mafeu et 1'autre mesajes furent bien apareliés de toutes les chouses ke lor estoient beiso˂n˃ç, il pristrent cojé au tre grant sire, puis montent a chevalç et se mistrent a la voie. Et quant il furent chevauchiés auquant, adonc lo baron tartar, que avec les deus frers aloit, chei amalaides et no puet sevir la voie et remese a une cité. Et quant meser Nicolau et meser Mafeu virent que celui estoit amalaides, il le lairent et se mistrent a la voie. Et voç di que il estoient servi et honorés en totes les pars ou il aloient de toute ce qu'il savoient comander. Et que voç en diroie? il cheuvacherent tant por lor jornee ke il furent venu a Laias et voç di qu'íl hi poinent ˂a˃ aler trois anç, et ce avint por ce k'il ne pooient toutes foies chevaucher por le maus tens et por les nois et por les ﬂuns qui estoient grans.

COMANT LES II FRERS VINDRENT A LA CITÉ DE ACRI

Et de Laias se partirent et s'en alent ad Acri. Et hi joingent dou mois d'avri1, a les MCCLX anç de l'ancarnasion Jeçucrit, et trovant que meser l'apostoille estoit mort. Et quant meser Nicolau et meser Mafeu ont trové ke l'apostoile estoit mort, que avoit a nom [Clement], il alerent a un sajes cleres ki estoit legat por le yglise de Rome en tout le regne d'Egipte. Il estoit home de grande autorité et avoit a nom Teald de Plaiençe. Il li distrent Pambasee por coi le grant sire des Tartarç les envoie a l'apostoille. Et quant le legat ot entendu ce ke les deus frers li avoient dit, si n'a grant mervoie et li senble. que ce soit grant bien et grant honor de la crestenté. Il dit as deus frers: «Seignors, feit il, voç veés que l'apostoille est mort; et por ce vos convendra sofrir jusque tant ke apostoille sera. Et quant pape seroit voç porois faire votre enbascee››. Les deus frers que bien voient ke le legaut disoit verité distrent que, endementier ke apostoille sera apelés, il vuelent aler a Venise por veoir lor mesnie. Et adonc s'en partirent d'Acri et s'en alent a Negreponte; et de Negrepont se partirent en une nes et najerent tant k'il furent venus [a Venese]. Mesier Nicolau treuve que sa fame estoit morte et les [estoit] remés un ﬁlç de xv anç que avoit a nom Marc: et ce fui celui Marc de cui cestui livre paroile. Meser Nicolau et meser Mafeu demorent a Venese en[t]or deus anç por atendre ke apostoille fust.

COMANT LES II FRERS SE PARTIRENT DE VENESE POR RETORNER AU GRANT KAAN ET MOINENT AVEC ELZ MARC LE FIL MESSIRE NICOLAU

Et quant les deus freres ont tant atandu com vos avés oi et il voient que apostoille ne se fasoit, il distrent que desormés poroient il tropo demorer por retorner au grant kaan. Adonc se partirent de Venese et moinent avec eleç Marc son ﬁlz; et s'en alent tout droit ad Acri et hi trovent le legat que desoure voç ai contéç. Il parolent con elz de ceste coses assez et li demandent conjé d'aler en Jeruçalem por avoir de l'olio de la lanpe [dou scpolcro] de Crist de quoi le gran can li avoi prié. Lo legaut done elz conjé qu'il doient aler. Adonc les deus freres se partirent d'Acri et alent en Jeruçalem et ont de 1'oleo de la lanpe dou sepolcro de Crist. Il s'en retornent au legat en Acti et li distrent: «Sire, puis que nos veon que apostoille n'est, nos volun retornere au grant sire, por ce que tropo avun demoré››. Et meser lo legat, que des greignor sire de toute la yglise de Rome estoit, dist elz: « Puis ke vos volés retorner au grant sire, il me plet bien››. Adonc ﬁst sez lectrcs et sa embasee por envoier au grant kan: et tesmonge comant mesiere Nicolao et meser Mafeu estoient venu por faire sez anbasee, mes por ce ke apostoille n'estoit ne l'avoient peu faire.

XII

COMANT LES II FRERS [ET MARC SE PARTIRENT D'ACRI]

Quant les deus freres ont eu les letres dou legat, et il se partirent d'Acri et se mistrent a la voie por retorner au grant sire. Il alent tant qu'il furent venu a Laias; et quant il furent la venu, il ne demore gueries que cestu legat fu esleu apostoille, et s'apeloit pape Gregor de Plajence. Les deus fre[r]s en ont grant leesse. Et aprés ce ne demore gueires ke un messajes vint a Laias, por part do legat qui estoit esleu pape, a meser Nicolau et a mesere Mafeu, et lor mande disant que se il n'estoient alés que il devesent a lui torner. Les du frers ont de ce grant joie et distrent d'Armonie fist armer une galee as deus freres et les que ce ﬁront il volunter. Et que voç en diroi? le roi envoie ao legat honoreemant.

XIII

COMANT LES II FRERS
ALENT A L'APOSTOILE DE ROME

Et quant il furent venu ad Acri il s'en alent a meser l'apostoille et se humillent mout ver lui. Meser l'apostoille les recevi honoreemant et lor done sa benesion et fait lor joie et feste. Adonc l'apostoile done a meser Nicolau et a meser Mafeu deus freres precheors que bien estoient les plus sajes que en tute celle provence fuissent. L'une avoit nome frer Nicolau de Vicense, l`autre avo[i]e nome frere Guilielme de Tripule. Il done elz brevilejes et carte et sa enbasee de ce qu”il voloit mander au grant kaan. Et quant meser Nicolau et meser Mafeu et les deus freres presceor ont recevu les brevilees et les carte et l'anbaxae de mesere l'apostoille, il se font doner sa benedicion; puis se partirent tuit e quatre e con elç Marc, le ﬁl mesere Nicolau.

Il s'en alent tot droit a Laias; et quant il furent la venus, adonc Bondocdaire, que soldan estoit de Babelonie, vent en Arminic con grande oste, et fait grande domajes por la contree. Et ceste mesajes furent en aventure d'estre mors.

Et quant les deus frers prescaor virent ce, il ont grant dotance d'aller plus avant; adonc distrent que il ne iront mie. Il donent a meser Nicolau et a mesere Mafeu tous les brevilés et carte k'il avoient et se partirent d'elz er s'en alent avec le mestre deu tens.

XIV

COMANT LES II FRERS ET MARC [VINDRENT A LA CITE' DE CLEMEINFU LA U LE GRAN KAAN ESTOIT]

Et mesere Nicolau et meser Mafeu et Marc, le ﬁlz Nicolau, se mistrent a la voie et chevauchent tant, et de ver et d'esté, k'el furent venus au grant kan, que adonc estoit a une cité k'estoit apelé Clemeinfu, que mout estoit riche et grant. Et ce que il trovent en la voie ne voç ﬁron mencion [or], por ce que noç le voç conteron en notre livre avant, tout per ordre. Et si sachiés que il poinent a aler bien trois anz et dimi; et ce fui por les noies et por le pluie et por les grant fluns et por ce que il ne po[o]ient chevaucher de yver como d'estié.

Et il voç di por verité que quant le grant can soie que mesere Nicolau et meser Mafeu venoient, il envoie seç mesajes contr'aus bien xl jornee et moult furent servi et honorés de tuit.

COMANT LES II FRERS ET MARC ALENT AVANT LE GRANT KAAN EU PALAIS

Et que voç en diroie? quant mesere Nicolau et meser Mafeu et Marc furent venus en celle grant cité, il sien alent au mestre palais, la ou il treivent le grant kaan a mout grant conpagnie de bairon. Il s'enjenoilent devant lui et se humilient tant com il plus puent. Le grant kaan les fait drecer en estant et les recevi honorablemant et lor fait grant joie et grant feste; et mout les demande de lor estre et comant il l'avoient puis fait. Les deus frers li distrent ke il l'ont moult bien fait, puis que il Pont treuvé sain et haitiés. Adonc li preçentent les brevilés e les letres que l'apostoille le envoie, des quelz il ot grant leesse. Puis li bailent le saint oleo, de cui il ﬁst grant joie et le tient mout chier. Le grant kaan, quant il voit Marc qui estoit jeune bachaler, il demande ki est. «Sire, fait meser Nicolao, il est mon ﬁlz et vestre home». «Bien soit il venu», fait el le gran can. Et por coi voç ﬁroie lonc cont? sachiés tout voiremant que mout fu grant la joie et la feste ke fait le grant Kaan et toute sa cort de la venue de ceste mesajes. Et molt estoient servi et honorés de tuit. Il demorent en la cort et avoient honor sor les autres baronç.

XVI

COMANT LE GRANT KAAN ENVOIE MARC POUR SEZ MESSAJES

Or avint que Marc, le ﬁlz messer Nicolao, enprant si bien le costume de Tartars et lor langajcs et lor leteres [que c'estoit mervoille]; car je voç di tout voiremant que, avant grament de tens puis qu'il vint en la cort dou grant segnor, il soit de [quatre] langaies et de quatre letres et scriture. Il estoit sajes et proveanç outre mesure e molt li voloit gran bien le gran kaan por la bonté k'il veoit en lui e por le gran valor. Et quant le gran kaan voit ke Marc estoit si sajes, il le en- voie mesajes en une tere que bien hi poine [a] aler V1 mois.

Li jeune baçaler fait sa enbasee bien et saje- mant; et por ce qu'el avoit veu et oi plusors fois que le grant kan, quant les mesajes k'il mandoit por les diverses partes dou monde, quant il retornoient a lui et li disoient l'anbasee por coi il estoit alés et no li savoient dir autres noveles de les contrees ou il estoient alés, il disoit elz qu'il estoient foux et non saiçhan[ç] et disoi[t] que miaus ameroit oir les noveles et les costumes et les usajes de celle estra[n]jes contree qu`il ne fasoit oir celç por coi il li avoit mandé, et Marc, ke bien savoie tout ce, quant il ala en cele mesajarie, toutes les nuvités et tutes les stranges chauses qu`i1 avoit, met[t]oit son entent por coi il le seust redire au grant kaan.

XVII

COMANT MARC TORNE DE SA MESAJERIE ET RENONSE SA ENBASEE AU GRANT KAN

Quant Marc fu retorné de sa mesajarie, el s'en vait devant le grant kan et li renunse toute le fait por coi il estoit alés - et l'avoit achevee moult bien - puis li dit toutes le novités et toutes le coses qu'il avoit veu[ç] en cele voie, si bien et sajemant que le grant kan, et celç tuit que l'oient, en unt grant mervoie, et distrent entr'aus: se cest jeune vif por aajes il ne puet falir qu'il ne soit home de grant senç et de grand valor. Et que voç en diroie? de cest messajarie en avant, fu appelé, le jeune, mesere Marc Pol, et ensi le apelara desormés nostre livre. Et ce est bien grant raison, car il estoit sajes et costumés.

Et por coi voç ﬁroie je lonc conte? sachiés tout voiremant ke messer Marc demore avec le grant kan bien xvii anç; et en tut cest terme ne ﬁn[e] d'aler en mesajerie.

Car le grant kaan, puis [k]'il voit que messier Marc li aportoie si noveles de tutes pars et que achevoit si bien toutes les biçonges por coi il l'envioit, il, por cest raison, toutes les bones mesajerie et le longaines toutes donnoit [a] meser Marc. Et il achevoit moult bien la beisogne et li savoit dir mai(n)tes novités et maintes estranges chouses. Et le grant kan li plasoit tant l'afer de meser Marc que il le vo(lo)it grant bien et li fasoit si grant onor et le tenoit si pres de soi que les autres baron en avent grant enoie.

Or ço fui la raison por coi meser Marc seç plus de celes couses de celle contree que nulz autres home, qu'il cher(c)e plus de celes estranges parties ke nulz omes ke unques nasquist, et encore qu'il hi mettoit plus son entent a ce savoir.

XVIII

COMANT MESSERE NICOLAU E

MESSERE MAFEU E MESSERE MARC

DEMANDENT CONJÉ AU KAAN

Et quant messere Nicolau et meser Mafeu et meser Marc furent demorés avec le gran kan tant com vos avés oi, il distrent entr'aus qn'il voloient retorner en lor contree.

Il domandent plusors parole au grant kaan et l'en prient mont doucemant. Mes les grant kan les amoit tant et li tenait si voluntiers entor lui qu'il ne lor donoit paroile por ren dou monde.

Or avint que la raine Bolgana, quele fame Argon estoit le sire dou levant, se morut: et cele roine laisse por sien testamente que nule dame ne pense seoir en sa chaire ne estre fame d'Argon se ne fust de son legnas. Adonc Argon prist trois sez barons li quelz avaient a non ensint: le primer Oulatai, le segont Apusca, le tierces Gaia. Il les envoie au grant kan con mont bielle conpagnie por coi il devest envoiere une dame que fust don lignas de la roine Bolgana sa fame que mort estoit.

Et quant les trois barons furent venu au grant kan, si li distrent lo porcoi il estoient venu. Le grant kan les recevi honorablemant et list elz joie e fest. Puis mande por une dame que avoit a non Cogacin que estoit dou legnace a celle roine Bolgana, qui estoit jeune dei xvii anz, mout bien et avenant. Il dist as trois barons que ceste dame estoit celle quil vont querant. Celz distrent que ce plet lor bien.

Et atant meser Marc tome de Ynde por mont deverses mer et conte maintes noveles de celle contree.

Et les trois barons, que unt veu meser Nicolau et mesere Mafeu et mesere Mame qui estoient latin et sajes, adonc distrent entr'aus qu'il vuelent qn'il aillent con elz por mer.

ll alent au grant kaan et li demandent en grace que il li denst envoier por mer et qu'il mandest avec elz les trois latin.

Le grant kan que tant amoit cesti trois, come vos ai contés, a grant envie fait elz celle grace et done conj[é] as trois latin qu'il alaisent avuec celz trois barons avec cele dame.

XIX

CI DEVISE COMENT MESIRE NICOLAU E MESERE MAFEU E MESSIER MARC SE PARTIRENT DAU GRANT KAAN

Et quant le grant kan voit que meisere Nicolau et mesere Mafeu et meser Marc se doient partir, il les fait venir tuit et trois devant soi et lor done deus tables con comandaniant qu'il fuissent franc por toute sa tere et laonques il ailarent deusent avoir la despense por elz et por lor mesnee.

El encharge elz enbasee a l'apostoille et au roi de France et au roi de Spegne et aus autres roi de crestenee. Puis ﬁst aparoiller xiiii nes, les quelz avoit chascune quatre arbres et maintes foies aloient a xii voiles. Et vos poroie conter bien comant, mes por ce que tropo seroit longaine matere ne le vos rnentovraí ai cestui pont.

Et quant les nes furent aparoillés, les trois baron et la dame et meser Nieolau et meser Mafeu et meser Marc pristrent conjé au grant kan et se recogent en les nes a mout grant gent et le can fist elz doner la spence por ii ans.

Et que vos en diroi? Il se mistrent en la mer et najerent bien trois mois tant qu'il vindrent a une ysle, qui est ver midi, qui a non Java: en la quel ysle a maintes mervelios couses, les quelz vos conteroi en eeste livre, Puis se partirent de cel isle et vos di qu'il najarent por la mer de Indie bien xvm mois avant que il fuissent venus la ou il volient aler; et trovent el mantes grant merveilles que encore le vos conteron en cel livre.

Et quant el furent la venu, il trovent que Argon estoit mors, dont la dame fu doné a Gasan, le ﬁlz Argon. Et vos di san fail que quant il entrarent es nes il furent bien vic persones sanz le mariners: tuit morurent, for solemant xviii.

Il treuvent que la seignorie d'Argon tenoie Chia[ca]to. I[l] les recomandent la dame et firent toute lor enbasee et lor mesajarie. Et quant mesier Nicolao et meser Mafeu et meser Marc ont faites toutes la bisogne de la dame et les mesajerie que le grant kan lor avoit enchargiés, il pristrent conjé et se partirent et se mistrent a la voie. Et si sachiés tout voiramant que [Qui]achatu done a celz trois mesajes dou grant kan – ce furent meser Nicolau et mesere Mafeu et meser Marc – iiii table d’or [con] comandament: les dou de gerfauc et le une de lion et l'autre estoit plaine, que disoient en lor letre que cesti trois mesajes fuíssent honorés et servi por tout sa tere comme son cors meesme et que chevalz et toute despense et toute escorte fuisent lor doné.

Et certes ensi fu fait. Car il ont por tot sa tere chevals et despense et toutes conses bisognables bin et largement. Car je vos di sans faille que maintes foies lor estoit doués homes a chevalz et plus et moin, selon que beisognoit por lor escordre et por aler seur de une tere ad autre. Et ce estoit bien bisous por ce que [Qui]acatu n'estoit lige seignor et por ce les jens ne stroient de fer maus ausi coin il feistent se il assent seignor lige.

Et encore vos di un autre chouse que bien fait a mentovoir por le onore de cest trois mesajes. Car je vos di tout voiramant que meser Mafeu et meser Nicolao et meser Marc on si grant segnorie com ieo vos dirai. Car sachiés que le grant kan se f[i]oit tant d'eles et lor voloit si grant bien qu'il lor ﬁe la roine Cocacin et encor ﬁe la ﬁlle au roi dou Mangi: qu'il le deusent mener ad Argon, le sire de tous le levant. Et il ensi le font. Car il le moinent por la mer, ensi com je vos ai contés en arieres, con tantes jens et con si grant despense. Et si voz di que cest ii grant dames estoient en la maniaies de cesti iii mesnjes: car il le fasoient sauver et guarder [com] se ele fuissent lor filles; et les dames que mout estoient jeune et belle tenaient cesti trois por lor pere et ensint les obeient. Et cesti trois les mestrent en les mains de lor baron. Et si vos di con toute verité que la roine Cocacin, que feme a Casan est que orendroit regne, son baron Casan et elle vuelt si grant bien as trois mesajes qu'il n'est chouse que elle ne feisse por elz come sien peres meesme. Car sachiés que quant cesti trois mesajes se partirent de elle por retorner en lor pais, que ele lerme de pitié pur lor departiment. Or vos ai contés une chouse que bien fait a loer quant a cesti trois mesajes furent afiés tiel ii dames por mener a lor baron de si longaine parte. Or vos laieron de ce et vos conteron avant. Et que vos en diroie? Quant les trois mesajes furent parti de Chiacatu il se mistrent a la voie et cavachent tant por lor jornee que il furent venu a Trepisonde et de Trepesonde s'en vindrent a Gostantinople [et de Gostantinople] sen vindrent a Negrepont et de Negrepont a Venese. Et ce fu as as mccxcv anz de l'a[n]carnasion de Crist.

Or puis que je vos ui contés tot le fat dou prolegue, ensi com vos avés oi, adonc come[n]cerau le livre.

DEVISE DE LA PETITE ARMENIE

II est voir qu’il sunt deus Harmenies: Une grant et une pitete. De la pitete en est sire un rois que mante[n]t bien la tere en justice et est soutpost au Tartar. Il hi a mantes viles et mantes castiaus. Et hi a de tontes chouses en grant abundance. Encore est tere de grant solace detute caces, et de bestes et de osiaus. Mes si vos di qu'ele n'est pas same provence, mes enferme duramant.

Et ansienemant les jentilz homes estoient vaillant et prodomes d’armes, mes orendroit sunt il cheitif et vils et ne out nulle bonté for qu’il sunt buen beveor. Encore hi a sor la mer une ville qui est apellé Laias, la qual est do gran mercaandie.

Car sachiés tout voiremant que tutes le speserie e les dras de fratere se portent a ce[ste] ville et toutes autres chier coses; et les mercans de Venese et de Jene et de touts pars hi vinent et I'acatent,

et tous homes et mercans que vuelent aler en fraterre prenent lor voie de ceste ville. Or vos avon conte de la pitete Ermine et apres vos conteron de 'I'urcomanie.

VI (Prologue, Chapter 5)

HOW THE TWO BROTHERS ARRIVED AT THE COURT OF THE GREAT KAAN.

When the Two Brothers got to the Great Kaan, he received them with great honour and hospitality, and showed much pleasure at their visit, asking them a great number of questions. First, he asked about the emperors, how they maintained their dignity, and administered justice in their dominions; and how they went forth to battle, and so forth. And then he asked the like questions about the kings and princes and other potentates.

VII (Prologue, Chapter 6)

HOW THE GREAT KAAN ASKED ALL ABOUT THE MANNERS OF THE CHRISTIANS, AND PARTICULARLY ABOUT THE POPE OF ROME

And then he inquired about the Pope and the Church, and about all that is done at Rome, and all the customs of the Latins. And the Two Brothers told him the truth in all its particulars, with order and good sense, like sensible men as they were; and this they were able to do as they knew the Tartar language well.

VIII (Prologue, Chapter 7)

HOW THE GREAT KAAN SENT THE TWO BROTHERS AS HIS ENVOYS TO THE POPE

When that Prince, whose name was Cublay Kaan, Lord of the Tartars all over the earth, and of all the kingdoms and provinces and territories of that vast quarter of the world, had heard all that the Brothers had to tell him about the ways of the Latins, he was greatly pleased, and he took it into his head that he would send them on an Embassy to the Pope. So he urgently desired them to undertake this mission along with one of his Barons; and they replied that they would gladly execute all his commands as those of their Sovereign Lord. Then the Prince sent to summon to his presence one of his Barons whose name was Cogatal, and desired him to get ready, for it was proposed to send him to the Pope along with the Two Brothers. The Baron replied that he would execute the Lord's commands to the best of his ability.

After this the Prince caused letters from himself to the Pope to be indited in the Tartar tongue, and committed them to the Two Brothers and to that Baron of his own, and charged them with what he wished them to say to the Pope. Now the contents of the letter were to this purport: He begged that the Pope would send as many as an hundred persons of our Christian faith; intelligent men, acquainted with the Seven Arts, well qualified to enter into controversy, and able clearly to prove by force of argument to idolaters and other kinds of folk, that the Law of Christ was best, and that all other religions were false and naught; and that if they would prove this, he and all under him would become Christians and the Church's liegemen. Finally he charged his Envoys to bring back to him some Oil of the Lamp which burns on the Sepulchre of our Lord at Jerusalem.

IX (Prologue, Chapter 8)

HOW THE GREAT KAAN GAVE THEM A TABLET OF GOLD, BEARING HIS ORDERS IN THEIR BEHALF

When the Prince had charged them with all his commission, he caused to be given them a Tablet of Gold, on which was inscribed that the three Ambassadors should be supplied with everything needful in all the countries through which they should pass—with horses, with escorts, and, in short, with whatever they should require. And when they had made all needful preparations, the three Ambassadors took their leave of the Emperor and set out.

When they had travelled I know not how many days, the Tartar Baron fell sick, so that he could not ride, and being very ill, and unable to proceed further, he halted at a certain city. So the Two Brothers judged it best that they should leave him behind and proceed to carry out their commission; and, as he was well content that they should do so, they continued their journey. And I can assure you, that whithersoever they went they were honourably provided with whatever they stood in need of, or chose to command. And this was owing to that Tablet of Authority from the Lord which they carried with them.

X (Prologue, Chapter 9)

HOW THE TWO BROTHERS CAME TO THE CITY OF ACRE.

They departed from Layas and came to Acre, arriving there in the month of April, in the year of Christ 1269, and then they learned that the Pope was dead. And when they found that the Pope was dead (his name was Pope [Clement]), they went to a certain wise Churchman who was Legate for the whole kingdom of Egypt, and a man of great authority, by name Theobald of Piacenza, and told him of the mission on which they were come. When the Legate heard their story, he was greatly surprised, and deemed the thing to be of great honour and advantage for the whole of Christendom. So his answer to the two Ambassador Brothers was this: "Gentlemen, ye see that the Pope is dead; wherefore ye must needs have patience until a new Pope be made, and then shall ye be able to execute your charge." Seeing well enough that what the Legate said was just, they observed: "But while the Pope is a-making, we may as well go to Venice and visit our households." So they departed from Acre and went to Negropont, and from Negropont they continued their voyage to Venice. On their arrival there, Messer Nicolas found that his wife was dead, and that she had left behind her a son of fifteen years of age, whose name was Marco; and 'tis of him that this Book tells. The Two Brothers abode at Venice a couple of years, tarrying until a Pope should be made.

XI (Prologue, Chapter 10)

HOW THE TWO BROTHERS AGAIN DEPARTED FROM VENICE, ON THEIR WAY BACK TO THE GREAT KAAN, AND TOOK WITH THEM MARK, THE SON OF MESSER NICOLAS.

When the Two Brothers had tarried as long as I have told you, and saw that never a Pope was made, they said that their return to the Great Kaan must be put off no longer. So they set out from Venice, taking Mark along with them, and went straight back to Acre, where they found the Legate of whom we have spoken. They had a good deal of discourse with him concerning the matter, and asked his permission to go to Jerusalem to get some Oil from the Lamp on the Sepulchre, to carry with them to the Great Kaan, as he had enjoined. The Legate giving them leave, they went from Acre to Jerusalem and got some of the Oil, and then returned to Acre, and went to the Legate and said to him: "As we see no sign of a Pope's being made, we desire to return to the Great Kaan; for we have already tarried long, and there has been more than enough delay." To which the Legate replied: "Since 'tis your wish to go back, I am well content." Wherefore he caused letters to be written for delivery to the Great Kaan, bearing testimony that the Two Brothers had come in all good faith to accomplish his charge, but that as there was no Pope they had been unable to do so.

XII (Prologue, Chapter 11)

HOW THE TWO BROTHERS SET OUT FROM ACRE, AND MARK ALONG WITH THEM

When the Two Brothers had received the Legate's letters, they set forth from Acre to return to the Grand Kaan, and got as far as Layas. But shortly after their arrival there they had news that the Legate aforesaid was chosen Pope, taking the name of Pope Gregory of Piacenza; news which the Two Brothers were very glad indeed to hear. And presently there reached them at Layas a message from the Legate, now the Pope, desiring them, on the part of the Apostolic See, not to proceed further on their journey, but to return to him incontinently. And what shall I tell you? The King of Hermenia caused a galley to be got ready for the Two Ambassador Brothers, and despatched them to the Pope at Acre.

XIII (Prologue, Chapter 13)

HOW THE TWO BROTHERS PRESENTED THEMSELVES BEFORE THE NEW POPE

And when they had been thus honourably conducted to Acre they proceeded to the presence of the Pope, and paid their respects to him with humble reverence. He received them with great honour and satisfaction, and gave them his blessing. He then appointed two Friars of the Order of Preachers to accompany them to the Great Kaan, and to do whatever might be required of them. These were unquestionably as learned Churchmen as were to be found in the Province at that day—one being called Friar Nicolas of Vicenza, and the other Friar William of Tripoli. He delivered to them also proper credentials, and letters in reply to the Great Kaan's messages [and gave them authority to ordain priests and bishops, and to bestow every kind of absolution, as if given by himself in proper person; sending by them also many fine vessels of crystal as presents to the Great Kaan]. So when they had got all that was needful, they took leave of the Pope, receiving his benediction; and the four set out together from Acre, and went to Layas, accompanied always by Messer Nicolas's son Marco.

Now, about the time that they reached Layas, Bendocquedar, the Soldan of Babylon, invaded Hermenia with a great host of Saracens, and ravaged the country, so that our Envoys ran a great peril of being taken or slain. And when the Preaching Friars saw this they were greatly frightened, and said that go they never would. So they made over to Messer Nicolas and Messer Maffeo all their credentials and documents, and took their leave, departing in company with the Master of the Temple.

XIV (Prologue, Chapter 13)

HOW MESSER NICOLO AND MESSER MAFFEO POLO, ACCOMPANIED BY MARK, TRAVELLED TO THE COURT OF THE GREAT KAAN.

So the Two Brothers, and Mark along with them, proceeded on their way, and journeying on, summer and winter, came at length to the Great Kaan, who was then at a certain rich and great city, called Kemenfu. As to what they met with on the road, whether in going or coming, we shall give no particulars at present, because we are going to tell you all those details in regular order in the after part of this Book. Their journey back to the Kaan occupied a good three years and a half, owing to the bad weather and severe cold that they encountered. And let me tell you in good sooth that when the Great Kaan heard that Messers Nicolo and Maffeo Polo were on their way back, he sent people a journey of full 40 days to meet them; and on this journey, as on their former one, they were honourably entertained upon the road, and supplied with all that they required.

XV (Prologue, Chapter 14)

HOW MESSER NICOLO AND MESSER MAFFEO POLO AND MARCO PRESENTED THEMSELVES BEFORE THE GREAT KAAN

And what shall I tell you? when the Two Brothers and Mark had arrived at that great city, they went to the Imperial Palace, and there they found the Sovereign attended by a great company of Barons. So they bent the knee before him, and paid their respects to him, with all possible reverence [prostrating themselves on the ground]. Then the Lord bade them stand up, and treated them with great honour, showing great pleasure at their coming, and asked many questions as to their welfare, and how they had sped. They replied that they had in verity sped well, seeing that they found the Kaan well and safe. Then they presented the credentials and letters which they had received from the Pope, which pleased him right well; and after that they produced the Oil from the Sepulchre, and at that also he was very glad, for he set great store thereby. And next, spying Mark, who was then a young gallant, he asked who was that in their company? "Sire," said his father, Messer Nicolo, "'tis my son and your liegeman." "Welcome is he too," quoth the Emperor. And why should I make a long story? There was great rejoicing at the Court because of their arrival; and they met with attention and honour from everybody. So there they abode at the Court with the other Barons.

XVI (Prologue, Chapter 15)

HOW THE EMPEROR SENT MARK ON AN EMBASSY OF HIS

Now it came to pass that Marco, the son of Messer Nicolo, sped wondrously in learning the customs of the Tartars, as well as their language, their manner of writing, and their practice of war; in fact he came in brief space to know several languages, and four sundry written characters. And he was discreet and prudent in every way, insomuch that the Emperor held him in great esteem. And so when he discerned Mark to have so much sense, and to conduct himself so well and beseemingly, he sent him on an ambassage of his, to a country which was a good six months' journey distant. The young gallant executed his commission well and with discretion. Now he had taken note on several occasions that when the Prince's ambassadors returned from different parts of the world, they were able to tell him about nothing except the business on which they had gone, and that the Prince in consequence held them for no better than fools and dolts, and would say: "I had far liever hearken about the strange things, and the manners of the different countries you have seen, than merely be told of the business you went upon;"—for he took great delight in hearing of the affairs of strange countries. Mark therefore, as he went and returned, took great pains to learn about all kinds of different matters in the countries which he visited, in order to be able to tell about them to the Great Kaan.

XVII (Prologue, Chapter 16)

HOW MARK RETURNED FROM THE MISSION WHEREON HE HAD BEEN SENT

When Mark returned from his ambassage he presented himself before the Emperor, and after making his report of the business with which he was charged, and its successful accomplishment, he went on to give an account in a pleasant and intelligent manner of all the novelties and strange things that he had seen and heard; insomuch that the Emperor and all such as heard his story were surprised, and said: "If this young man live, he will assuredly come to be a person of great worth and ability." And so from that time forward he was always entitled Messer Marco Polo and thus we shall style him henceforth in this Book of ours, as is but right.

Thereafter Messer Marco abode in the Kaan's employment some seventeen years, continually going and coming, hither and thither, on the missions that were entrusted to him by the Lord [and sometimes, with the permission and authority of the Great Kaan, on his own private affairs].

And, as he knew all the sovereign's ways, like a sensible man he always took much pains to gather knowledge of anything that would be likely to interest him, and then on his return to Court he would relate everything in regular order, and thus the Emperor came to hold him in great love and favour. And for this reason also he would employ him the oftener on the most weighty and most distant of his missions. These Messer Marco ever carried out with discretion and success, God be thanked. So the Emperor became ever more partial to him, and treated him with the greater distinction, and kept him so close to his person that some of the Barons waxed very envious thereat. And thus it came about that Messer Marco Polo had knowledge of, or had actually visited, a greater number of the different countries of the World than any other man; the more that he was always giving his mind to get knowledge, and to spy out and enquire into everything in order to have matter to relate to the Lord.

XVIII (Prologue, Chapter 17)

HOW MESSER NICOLO, MESSER MAFFEO, AND MESSER MARCO, ASKED LEAVE OF THE GREAT KAAN TO GO THEIR WAY

When the Two Brothers and Mark had abode with the Lord all that time that you have been told [having meanwhile acquired great wealth in jewels and gold], they began among themselves to have thoughts about returning to their own country; and indeed it was time. [For, to say nothing of the length and infinite perils of the way, when they considered the Kaan's great age, they doubted whether, in the event of his death before their departure, they would ever be able to get home].

They applied to him several times for leave to go, presenting their request with great respect, but he had such a partiality for them, and liked so much to have them about him, that nothing on earth would persuade him to let them go.

Now it came to pass in those days that the Queen Bolgana, wife of Argon, Lord of the Levant, departed this life. And in her Will she had desired that no Lady should take her place, or succeed her as Argon's wife, except one of her own family [which existed in Cathay]. Argon therefore despatched three of his Barons, by name respectively Ouulatay, Apusca, and Coja, as ambassadors to the Great Kaan, attended by a very gallant company, in order to bring back as his bride a lady of the family of Queen Bolgana, his late wife.

When these three Barons had reached the Court of the Great Kaan, they delivered their message, explaining wherefore they were come. The Kaan received them with all honour and hospitality, and then sent for a lady whose name was Cocachin, who was of the family of the deceased Queen Bolgana. She was a maiden of 17, a very beautiful and charming person, and on her arrival at Court she was presented to the three Barons as the Lady chosen in compliance with their demand. They declared that the Lady pleased them well.

Meanwhile Messer Marco chanced to return from India, whither he had gone as the Lord's ambassador, and made his report of all the different things that he had seen in his travels, and of the sundry seas over which he had voyaged. And the three Barons, having seen that Messer Nicolo, Messer Maffeo, and Messer Marco were not only Latins, but men of marvellous good sense withal, took thought among themselves to get the three to travel with them, their intention being to return to their country by sea, on account of the great fatigue of that long land journey for a lady. And the ambassadors were the more desirous to have their company, as being aware that those three had great knowledge and experience of the Indian Sea and the countries by which they would have to pass, and especially Messer Marco.

So they went to the Great Kaan, and begged as a favour that he would send the three Latins with them, as it was their desire to return home by sea.

The Lord, having that great regard that I have mentioned for those three Latins, was very loath to do so [and his countenance showed great dissatisfaction]. But at last he did give them permission to depart, enjoining them to accompany the three Barons and the Lady.

XIX (Prologue, Chapter 18)

HOW THE TWO BROTHERS AND MESSER MARCO TOOK LEAVE OF THE GREAT KAAN, AND RETURNED TO THEIR OWN COUNTRY

And when the Prince saw that the Two Brothers and Messer Marco were ready to set forth, he called them all three to his presence, and gave them two golden Tablets of Authority, which should secure them liberty of passage through all his dominions, and by means of which, whithersoever they should go, all necessaries would be provided for them, and for all their company, and whatever they might choose to order. He charged them also with messages to the King of France, the King of England, the King of Spain, and the other kings of Christendom. He then caused thirteen ships to be equipt, each of which had four masts, and often spread twelve sails. And I could easily give you all particulars about these, but as it would be so long an affair I will not enter upon this now, but hereafter, when time and place are suitable. [Among the said ships were at least four or five that carried crews of 250 or 260 men.]

And when the ships had been equipt, the Three Barons and the Lady, and the Two Brothers and Messer Marco, took leave of the Great Kaan, and went on board their ships with a great company of people, and with all necessaries provided for two years by the Emperor. They put forth to sea, and after sailing for some three months they arrived at a certain Island towards the South, which is called Java, and in which there are many wonderful things which we shall tell you all about by-and-by. Quitting this Island they continued to navigate the Sea of India for eighteen months more before they arrived whither they were bound, meeting on their way also with many marvels, of which we shall tell hereafter.

And when they got thither they found that Argon was dead, so the Lady was delivered to Casa , his son. But I should have told you that it is a fact that, when they embarked, they were in number some 600 persons, without counting the mariners; but nearly all died by the way, so that only eight survived.

The sovereignty when they arrived was held by Kiacatu, so they commended the Lady to him, and executed all their commission. And when the Two Brothers and Messer Marco had executed their charge in full, and done all that the Great Kaan had enjoined on them in regard to the Lady, they took their leave and set out upon their journey. And before their departure, Kiacatu gave them four golden tablets of authority, two of which bore gerfalcons, one bore lions, whilst the fourth was plain, and having on them inscriptions which directed that the three Ambassadors should receive honour and service all through the land as if rendered to the Prince in person, and that horses and all provisions, and everything necessary, should be supplied to them. And so they found in fact; for throughout the country they received ample and excellent supplies of everything needful; and many a time indeed, as I may tell you, they were furnished with 200 horsemen, more or less, to escort them on their way in safety. And this was all the more needful because Kiacatu was not the legitimate Lord, and therefore the people had less scruple to do mischief than if they had had a lawful prince.

Another thing too must be mentioned, which does credit to those three Ambassadors, and shows for what great personages they were held.

The Great Kaan regarded them with such trust and affection, that he had confided to their charge the Queen Cocachin, as well as the daughter of the King of Manzi, to conduct to Argon the Lord of all the Levant.

And those two great ladies who were thus entrusted to them they watched over and guarded as if they had been daughters of their own, until they had transferred them to the hands of their Lord; whilst the ladies, young and fair as they were, looked on each of those three as a father, and obeyed them accordingly. Indeed, both Casan, who is now the reigning prince, and the Queen Cocachin his wife, have such a regard for the Envoys that there is nothing they would not do for them.

And when the three Ambassadors took leave of that Lady to return to their own country, she wept for sorrow at the parting.

What more shall I say? Having left Kiacatu they travelled day by day till they came to Trebizond, and thence to Constantinople, from Constantinople to Negropont, and from Negropont to Venice. And this was in the year 1295 of Christ's Incarnation.

And now that I have rehearsed all the Prologue as you have heard, we shall begin the Book of the Description of the Divers Things that Messer Marco met with in his Travels.

XX (Book I, Chapter 1)

HERE THE BOOK BEGINS; AND FIRST IT SPEAKS OF THE LESSER HERMENIA

There are two Hermenias, the Greater and the Less. The Lesser Hermenia is governed by a certain King, who maintains a just rule in his dominions, but is himself subject to the Tartar The country contains numerous towns and villages, and has everything in plenty; moreover, it is a great country for sport in the chase of all manner of beasts and birds. It is, however, by no means a healthy region, but grievously the reverse.

In days of old the nobles there were valiant men, and did doughty deeds of arms; but nowadays they are poor creatures, and good at nought, unless it be at boozing; they are great at that. Howbeit, they have a city upon the sea, which is called Layas, at which there is a great trade. For you must know that all the spicery, and the cloths of silk and gold, and the other valuable wares that come from the interior, are brought to that city. And the merchants of Venice and Genoa, and other countries, come thither to sell their goods, and to buy what they lack.

And whatsoever persons would travel to the interior (of the East), merchants or others, they take their way by this city of Layas. Having now told you about the Lesser Hermenia, we shall next tell you about Turcomania.

XXI

CI DEVISE DE LA PROVENCE DE TURCOMANIE

En Turcomanie ha trois jenerasion de jens. Ce sunt 'I'urcomans, qne aurent Maomet et tenent sa loy, et sunt sinple jons et ont brut lengajes.

II demorent en montagne et en landes, la on il saveut qui haie buen pasquor, por ce que il vivent de bestiaus. Et vos di qu'il hi naisent buen chavalz turcoman et bon mul de grant vaillmce. Et les autres jens sunt Armin et Greçois que mesleemant demorent con aus, en viles et en casteus, et vivent de mercaandie et d’ars. Car sachiés qne il hi se laborent le sovran tapis dou monde et li pins bians. Il i se laborent encore dras de soie cremosi et d'autres color, mout biaus et riches, et de maintes autres causes ausint.

Les sien nomé cité est le Conio, Casserie, Sevasto; et encore hi a maintes autres cités et causteus, les qualz le qualz ne vos conterai por ce ce que trop seroie longaine materie a mentovoir.

II sout [sout]post an Tartar dou levant et cil hi met sa, segnorie. Or laison de cest provence et parleron de le grant Armenie.

XXII

CI DEVISE DE LA GRANT ARMINIE

La grant Armenie est une grant provence. Elle comance da une cité qui est apelé Arçinga, en la quel se laborent les meillor bocaran que soit an monde. Et hi a les pius biaus bagnes et les meillors d'eive surgent que soient au seicle. Les jens sunt Armin et sunt homes do Tartar. Il hi a mantes castans et cités. Les plus nobles cites est Arçingal que [a] arcevesch[e]ve. L'autres sunt Argiron et Darçiçi.

El est mout grant provence. Et vos di que le esté hi demorent toute le oste dou Tartar dou levant, por ce que en ceste provence ha mout bon pasquor l’esté as bestes: et por ce [hi] demorent le Tartar con lor bestes l'estee, mes l’inver ne i demorent pas por la grant froidure de la nois qu'en i a outre mesure, dont les bestes nen poroi vivere. Et por ce se partirent le Tartar I'iuver et s’en vont es leu chaut, la o trovent grant erbes et buen pasquor por lor bestes.

Et encore vos di que en cest grant Erminie est l'arche de Noé sor une grant montaigne.

Elle confine dever midi enver levant con uno roiames qui est apelés Mosul que sunt jens cristiens, ce sunt jacopins et nestorins, des quelz vos en conterai en avant. Dever tramontane confines con Jor[g]iens, des quelz vos en parlerai encore avant. Et a ceste confine dever Jor[g]iens ha une fontane que sorçe oleo en grant abundance, si que cent nes hi kargent a une foies; mes il n'est pas bon a mauger, me il est bon a ardoir et a ouger les gamiaus por la rogne et por le farbores. Et venient les homes de mont loigne por cesto olio et tot la contree environ ne ardent autre olio que cest,

Or laisou de la grant Harmenie et vos conteron de la, provence de Jo[r]gie[n]s.

XXIII

CI DEVISE DOU ROI DES GIORGIENS E DE LOR AFFER

En Jorgienie a un roi qui est apeles par tout tens Davit Melic, que vaut a dir en fransois Davit roi. Et est sotpost au Tartar. Et ansienement tuit les rois de cele provence nasoient con un seigne d’aigle sor la spale destre. Il sunt belle jens et vaillant d'arme et bon archier et bon conbateor en bataie. Il suut cristiens et tenent la loy greçois. Le chevoil portent peitet a mainere de clerges.

Et [est] cest la provence que Alexandre ne poit paser quant il vost aler au ponent por ce que la vie est estroit et dotose, Car de l’un les est la mer et de l'autre est gran montagne que ne se poent cavaucher. La vie est mount estroit entre la montagne et la mer; et dure cest estroit vie plus de quatre liegues, si que pou homes tendront le pas a tout le monde. Et ce fo la caxon por coi Alexandre ne poet passere. Et vos di que Alexaudre hi fist fermer una tore et hi fist une fortece por coi celle jens ne poesent pasere por venir sor lui et fu apellé la port don fer et ce est le len que le livre Alexandre conte comant il enclouse les Tartars dedens densmontagnes. Et ce ne fu pas voir qu’il fuissent 'I'artar, mes furent une jeus qui estoient apellés Comain et autres jenerasion assez, car Tartars n'estoient a celui tens.

II hi a viles et caustaus asés et ont soie en grant abondance et hi si laborent dras de soie et dras d'ores, Ies plus biaus que homes veise unques. Il ha les meillor astor dou moude. Il ha de toutes couses abundance et vivent de mereandie et de labor. La provence est tout plene de grant montagne et d'estroit pas et de fort, si que je vos di que les Tartar ne postrent unques avoir tout entermant la segnoris,

Encore hi a un monester de nonain qui est apelé sant Lionard, qui a une tel mervaie com je vos contera. Sachiés qu'il hi a un grant lac d'eve qui vent d'une montagne dejoste le yglise de sant Lionard: et en cele eive que vent de cele moutagne en tout l'an ne se trove nul peson, ne peitet ne grant, for tant seulmant que le primer jorno de quaresme comencent a vinir; et venent cascu[n] jor de caresme jusque a saba, sant, ce est la vigille de Pasche; et en tont cest termene i se trevent peison asez, mes en toutes les autres tens de l'an ne s'en trovent mie.

Et encore vos di que la mer que je vos ai conta, qui est juste la montagne, est apellé la mer de Glevechelan, et gire environ [iiM]viiC milles et est logne de tous mer bien doçe jornee et hi met dedens le flu[n] d’Eufrates et mai[n]tes autres flu[n]s et est tout environee de montagne et de terre. Et novelemant les marchians de Jene najerent por cel mer, car il v’ont mis leign on il najerent. Et d’iluec vint la soie que est apelle G[h]elle. Or vos avo[n]s contes de les confin d’Armenie dever tramontane. Or vos volun conter de le autre confin que sunt entre midi et levant.

XXIV

CI DEVISE DOU ROIAUME DE MOSUL

Mosul est un grant roiames qui l'habitent plusors jenerasion de jens les quelz vos deviserai orendroit.

Il [a] une jens qui est apellé Arabi que orent Maomet. Encore hi a un autre generation de jens que tent la loy cristiane, mes non pas selo[n]c que comande l’eglise de Rome, car it faillent en plusors conses. II sunt apelés nestorin et jacopit. II ont patriarche, qu'el apelent Jatolic; et cestui patriarche fait arceveseheve et vescheve et abes et tout plolés ; et les envoie par toutes pars en Yndie et an Cata et enBaudac, ansint com fait l’apostoille de Rome. Et si vos dl que toit les cristians que vos entrovés en toutes cestes parties que je vos ai contés sunt nestorin et jacopit.

Et tout les dras de soie et d'ores, que sunt apelés mosulin, se font iluec. Et encore vos di que les grandisme mercaans que sunt apelés musolin, que aportent les grandisme quantites de toutes cheres aspices, sunt de cestui roiaumes [que je vos ai dit] desovre. Et en los montagnes de cest regno demorent jens que sunt apelés Curd, que sunt de cristiens nestorin et jacopit. Le une partie sunt sarain, que aorent Maomet. Il sunt prodomes [d'armes] et mauveise jens. Et robeut voluntere les mercaant

Or laison dou roiames de Mosul et vos parleron de la grant cite de Baudac.

XXV

CI DEVISE COMANT LA GRANT CITÉ DE BAUDAC FU PRISE

Baudac est une graudissime cité la u il est le calif de tous les sarain dou monde, ansint come a Rome est les cies de tous les cristiens dou monde. Et por me me la cité passe un flum mout grant et por celu flum poit [l'en] ben aler en la mer de Yndie. Et hi alent et vinent les mercaant con lor mercanelies. Et sachies que le flum est lonc, de Baudac a la mer de Yndie, bien XVIII jornee. E les mercaans que vuelent aler en Ynille vont port cel flum jusque a une cité qui a non Chisi et d'iluec entrarent en ]a mer de Yndie. Et encore vos di que sor cel flum, entre Baudac et Chisi, a une gran cité que a non Bascra et tout environ la cité por les bois naisent les meior dattal dou monde. En Baudac se laborent de ma[u]tes faison de dras d'ores et de soie, ce sunt nassit et nac et cremosi et de deverses maineres, labores a bestes et ausiaus mout richemant. Elle est la plus noble cité et la greignor que soit en toit cele parties. Et si sachies voiramant que au calis de Baudac se trenve Ie greignor tresor d'or et d'argent et de prees presioses que jamés se trevast a home, et vos dirai comant. Il fui voir que, entor MCCLV anz que Crist nasqui, le grant sire des Tartars que Alau avoit a non, que fu frere au grant sire que orendroit regne, asenble une grandisime ost et vent sor Baudac et la prist a force. Et ce fu bien gran cose, por ce que en Baudac avoit plus CM chevaliers, senz les homes a pie. Et quant il oit prise, il trove au calif une tor toute plene d’or et d'argent, e d'autre tesor, si que james non fu veue tant a une fois en un leu. Quant il veoit cest grant tesor, il n'a grant mereveie e mande por Ie calif et fait venir davant lui.

Puis li dit: «Calif, foit il, porcoi avois tu amassé tant tesor ? Que dovis tu fair? Or ne savois tu que je estoie tou nemi et que tes venoit sovre con si grant ost por tot deserter? Quant tu ce savoie, porcoi ne preis tu ton tesor et l'aust donés a chevaliers et a soldaer por toi defendre et ta cité!».

Le calif ne li responde ren por ce qu'il ne savoit que deust dir. Et adonc Alau li dist: «Calif puis que je voi que tu ame tant le tesor, et je le te voi doner a mangere le tien meesme». Adonc fist prendre le calif et fe lo metre en la tor dou tesor et comande que nulle cause li soit doné a manger ne a boir. Et puis li dit: «Calif, or menue de tesor tant com tu voudras, puis qu'il te plait taut; car jamés ne menuerai autre cose que de cest tesor».

Aprés ce l'ai laisé en la tore, la o il morut a chief de quatre jors. Et por ce seroit maus valut au calif qu'il ausse doné son tesor a les homes por defendre sa tere et sez jens que il fuse mor con toutes sez jens e deserités. Et de cestui calif en avant ne oit pius calif.

Or vos diron de Touris. Et bien est il voir que je vos poroi ben avoir dit [premeremant] de lor fait et de lor costumes. Mes por ce que seroit troip longaine materie vos ai abriviés mon dit. Et por ce vos conteron autres couses grant et merveiose, si com vos pori oir.

XXVI

DE LA GRANT MERVAILLE QUE AVINT EN BAUDAC DE LA MONTAGNE

Et encore volun conter une grant mervoie que avvent entre Baudac et Mosul. II fu voir que ales MCCLXXV anz de l’incarnasion de Crist avoit un calif en Baudac que volent mout grant maus as cristians et jor et noit pensuit comant il peuse tuit les cristians de sa tere fer retorner saracin, o se ne, que il les peust tuit fer metre a mort. Et de ce se conseioit toz jors cun sez regulés et cun sez sajes. Car tuit ensenble voloient grant maus a cristiens. Et ce est couse veritables que tuit les saracin dou monde velent grant maus a tuit les cristians do munde. Or avint que le calif con les sajes que entor lui estoient trevent un ponte tel com je vos dirai.

II trevent que en une evangelie dit que, se il fuse un cristiens que avese tant de foy quant il est un gran de seneve, que por sa priere que il feise a son segnor dieu il firoit jogner II montagnes ensenbles. Et quant il ont ce trové il ont grant leese, por ce que il distrent que ce estoit couse de fer torner les cristians saracins ou de meter les a mort tuit ensenble.

Et adone le calif mande por tuit les cristie[n]z, nestorin et jacopit, que en sa tere estoient, que mout furent grant quantité. Et quant il furent devant le calif venu, il lor mostre cel evangelie et le fait lor lire. Et quant il l'ont leu, il demande se il estoit ensi verités. «Donc dites vos, fait le calif, que un cristienz que ausse tant de foy quant est un graniaus de seneve que por sez prier que il feisse a son dieu il firoit jugnere II montagnes ensenble?». «Ce d[i]on nos voiremente» feit les cristiens. «Donc vos meterai je un parti davant, fait le calif; puis que vos estes tant cristians, bien en doit avoir entre vos que aie une pou de foy. Dout je vos di: ou voz ferés remuer celle montagne que voz la veés - et lor moustre un mont que pres estoit – ou je voz firai tuit morir a mala mors. Car se voz le faites movoir, adonc mostreres vos ne aies poi[n]t de foy. Je vos firai tuti occire o vos retorneres a la nostre bone loy que Maomet nostre profit nos done et aurés [bonne] foy et estré salves. Et a ce faire vos done respit de ci a X jors. Et se a celui terme ne l'aures fait, vos farai tuit metre a mort». Atant ne parole plus le calif et done conjé a cristians.

XXVII

COMANT LES CRISTIENS ONT GRANT PAOR DE CE QUE LE CALIF LOR AVOIT DIT

Et quant les cristians ont ente[n]du ce que le calif lor avoit dit, il ont mult gant ire grant paor de morir. Mes toites foies il avoient bone sperance en lor criator que les aidera de cest gran perilz. Il furent a consoil tuit les sajes cristie[n]s, qui estoient les prolés: car il avoit vesqueve et arcevescheve et preste asez. II ne poient prendre cunsuil for que prier lor segnor deu que por sa pieté et mercé [les] conseie en cest fait et qu'il les escampe de si cruel mort come le calif lor faroit faire se il ne firont ee que il lor demande.

Que vos en diroie? Sachies tout voirmant que les cristiens estoient tout jor et tute noite en oracion et prient devotement le Savaor, deo [deu] cel et de la tere, que il por sa pieté le devese aider de cest gran perilz la on il sunt. En c’est grant oracion et en cest pregeres furent les cristians VIII jors et VIII noites, mas[l]es et femes, pitet et grant.

Or avint que endementier que it estoient en ceste oracion que l’angel ven en vision pour mesajes de den a un veschevo que mout estotent home de sante vite. Il dit : «O veschevo, or te vais a tel chabatier que a un iaus et a celu dirés [que il face la priere] que la montagne se mue e la [montagne] se muara mantinant». Et de ceste chabatier vos dirai que home il estoie e sa vie.

Or sachies de voir qu’il estoit home molto onest et mout cast. II deçiunoit et ne fasoit nul peca. Il aloit toz jors a la glise et a la messe. II donoit chascus jors du pan que il avoit por due. Il estoit home de si bone mainere et de si sante vite que l’e[n] ne trovase un meior ne pres ne longe. Et si vos dirai une couse que il fist que l’uen dist que il soit bon home de bone foy et de bone vie. II fu voir qne il avoit plusor foies oi lire eu sant vangelie que se le iaus scandaliçot a pechere que tu le doit traire de la teste ou avuocher le si qu'el no te faça pechere.

Avint qne un jorno a la maison de cest çabater vent une bella femene por achater çabate. Le mestre li vost veir la ganba et la pe per veoir quelz çabate li fuissent bones. Et adonc se fait mostrere la jamba et li pe et la femene li mostre mantinant - et san faille elle estoit si belle, la janbe et le pe, que de plus biaus ne demandés. Et quant le mestre, qui estoit si bon comme jeo vos ai dit, ai veu la janbe et le pe a ceste feme, it en fu tot tenté, por ce que les iaus le voient volunter. Il lase aler la feme et ne li vost vendre le çabate.

Et quant la feme en fu alés, le mestre dist a soi meesme: «Hai desloiaus et traites, a cui pinses tu? certe je en prenderai grant vingance de mes iaus que me scandaliçent». Et adonc prent tout mantinant une pitete macque, et la fait mont ague, et se done por me le un de iaus en tel mainer qu'il se le crevo dedens la teste, si qu’el non vi jamés. En tal mainere com voz avi oi, cest çabater se gaste le un des iaus de la teste. Et certe il estoit bien santisme home et bon. Or retorneron donc a nostre materie.

XXII (Book I, 2)

CONCERNING THE PROVINCE OF TURCOMANIA

In Turcomania there are three classes of people. First, there are the Turcomans; these are worshippers of Mahommet, a rude people with an uncouth language of their own. They dwell among mountains and downs where they find good pasture, for their occupation is cattle-keeping. Excellent horses, known as Turquans, are reared in their country, and also very valuable mules. The other two classes are the Armenians and the Greeks, who live mixt with the former in the towns and villages, occupying themselves with trade and handicrafts. They weave the finest and handsomest carpets in the world, and also a great quantity of fine and rich silks of cramoisy and other colours, and plenty of other stuffs. Their chief cities are Conia, Savast [where the glorious Messer Saint Blaise suffered martyrdom], and Casaria, besides many other towns and bishops' sees, of which we shall not speak at present, for it would be too long a matter. These people are subject to the Tartar of the Levant as their Suzerain. We will now leave this province, and speak of the Greater Armenia.

XXII (Book 1, 3)

DESCRIPTION OF THE GREATER HERMENIA.

This is a great country. It begins at a city called Arzinga, at which they weave the best buckrams in the world. It possesses also the best baths from natural springs that are anywhere to be found. The people of the country are Armenians, and are subject to the Tartar. There are many towns and villages in the country, but the noblest of their cities is Arzinga, which is the See of an Archbishop, and then Arziron and Arzizi.

The country is indeed a passing great one, and in the summer it is frequented by the whole host of the Tartars of the Levant, because it then furnishes them with such excellent pasture for their cattle. But in winter the cold is past all bounds, so in that season they quit this country and go to a warmer region, where they find other good pastures. [At a castle called Paipurth, that you pass in going from Trebizond to Tauris, there is a very good silver mine.

And you must know that it is in this country of Armenia that the Ark of Noah exists on the top of a certain great mountain [on the summit of which snow is so constant that no one can ascend; for the snow never melts, and is constantly added to by new falls. Below, however, the snow does melt, and runs down, producing such rich and abundant herbage that in summer cattle are sent to pasture from a long way round about, and it never fails them. The melting snow also causes a great amount of mud on the mountain].

The country is bounded on the south by a kingdom called Mosul, the people of which are Jacobite and Nestorian Christians, of whom I shall have more to tell you presently. On the north it is bounded by the Land of the Georgians, of whom also I shall speak. On the confines towards Georgiania there is a fountain from which oil springs in great abundance, insomuch that a hundred shiploads might be taken from it at one time. This oil is not good to use with food, but 'tis good to burn, and is also used to anoint camels that have the mange. People come from vast distances to fetch it, for in all the countries round about they have no other oil.

Now, having done with Great Armenia, we will tell you of Georgiania.

XXIII (Book I, 4)

OF GEORGIANIA AND THE KINGS THEREOF

In Georgiana there is a King called David Melic, which is as much as to say "David King"; he is subject to the Tartar. In old times all the kings were born with the figure of an eagle upon the right shoulder. The people are very handsome, capital archers, and most valiant soldiers. They are Christians of the Greek Rite, and have a fashion of wearing their hair cropped, like Churchmen.

This is the country beyond which Alexander could not pass when he wished to penetrate to the region of the Ponent, because that the defile was so narrow and perilous, the sea lying on the one hand, and on the other lofty mountains impassable to horsemen. The strait extends like this for four leagues, and a handful of people might hold it against all the world. Alexander caused a very strong tower to be built there, to prevent the people beyond from passing to attack him, and this got the name of the Iron Gate. This is the place that the Book of Alexander speaks of, when it tells us how he shut up the Tartars between two mountains; not that they were really Tartars, however, for there were no Tartars in those days, but they consisted of a race of people called Comanians and many besides. [In this province all the forests are of box-wood].

There are numerous towns and villages, and silk is produced in great abundance. They also weave cloths of gold, and all kinds of very fine silk stuffs. The country produces the best goshawks in the world [which are called Avigi]. It has indeed no lack of anything, and the people live by trade and handicrafts. 'Tis a very mountainous region, and full of strait defiles and of fortresses, insomuch that the Tartars have never been able to subdue it out and out.

There is in this country a certain Convent of Nuns called St. Leonard's, about which I have to tell you a very wonderful circumstance. Near the church in question there is a great lake at the foot of a mountain, and in this lake are found no fish, great or small, throughout the year till Lent come. On the first day of Lent they find in it the finest fish in the world, and great store too thereof; and these continue to be found till Easter Eve. After that they are found no more till Lent come round again; and so 'tis every year. 'Tis really a passing great miracle!

That sea whereof I spoke as coming so near the mountains is called the Sea of Ghel or Ghelan, and extends about 700 miles. It is twelve days' journey distant from any other sea, and into it flows the great River Euphrates and many others, whilst it is surrounded by mountains. Of late the merchants of Genoa have begun to navigate this sea, carrying ships across and launching them thereon. It is from the country on this sea also that the silk called Ghellé is brought. [The said sea produces quantities of fish, especially sturgeon, at the river-mouths salmon, and other big kinds of fish.]

XXIV (Book 1, 5)

OF THE KINGDOM OF MAUSUL

On the frontier of Armenia towards the south-east is the kingdom of Mausul. It is a very great kingdom, and inhabited by several different kinds of people whom we shall now describe.

First there is a kind of people called Arabi, and these worship Mahommet. Then there is another description of people who are Nestorian and Jacobite Christians. These have a Patriarch, whom they call the Jatocil, and this Patriarch creates Archbishops, and Abbots, and Prelates of all other degrees, and sends them into every quarter, as to India, to Baudas, or to Cathay, just as the Pope of Rome does in the Latin countries. For you must know that though there is a very great number of Christians in those countries, they are all Jacobites and Nestorians; Christians indeed, but not in the fashion enjoined by the Pope of Rome, for they come short in several points of the Faith.

All the cloths of gold and silk that are called Mosolins are made in this country; and those great Merchants called Mosolins, who carry for sale such quantities of spicery and pearls and cloths of silk and gold, are also from this kingdom.

There is yet another race of people who inhabit the mountains in that quarter, and are called Curds. Some of them are Christians, and some of them are Saracens; but they are an evil generation, whose delight it is to plunder merchants.

[Near this province is another called Mus and Merdin, producing an immense quantity of cotton, from which they make a great deal of buckram and other cloth. The people are craftsmen and traders, and all are subject to the Tartar King.]

XXV (Book I, 6)

OF THE GREAT CITY OF BAUDAS, AND HOW IT WAS TAKEN

Baudas is a great city, which used to be the seat of the Calif of all the Saracens in the world, just as Rome is the seat of the Pope of all the Christians. A very great river flows through the city, and by this you can descend to the Sea of India. There is a great traffic of merchants with their goods this way; they descend some eighteen days from Baudas, and then come to a certain city called Kisi, where they enter the Sea of India.

There is also on the river, as you go from Baudas to Kisi, a great city called Bastra, surrounded by woods, in which grow the best dates in the world.

In Baudas they weave many different kinds of silk stuffs and gold brocades, such as nasich, and nac, and cramoisy, and many another beautiful tissue richly wrought with figures of beasts and birds. It is the noblest and greatest city in all those regions.

Now it came to pass on a day in the year of Christ 1255, that the Lord of the Tartars of the Levant, whose name was Alaü, brother to the Great Kaan now reigning, gathered a mighty host and came up against Baudas and took it by storm. It was a great enterprise! for in Baudas there were more than 100,000 horse, besides foot soldiers. And when Alaü had taken the place he found therein a tower of the Califs, which was full of gold and silver and other treasure; in fact the greatest accumulation of treasure in one spot that ever was known. When he beheld that great heap of treasure he was astonished, and, summoning the Calif to his presence, he said to him: "Calif, tell me now why thou hast gathered such a huge treasure? What didst thou mean to do therewith? Knewest thou not that I was thine enemy, and that I was coming against thee with so great an host to cast thee forth of thine heritage? Wherefore didst thou not take of thy gear and employ it in paying knights and soldiers to defend thee and thy city?"

The Calif wist not what to answer, and said never a word. So the Prince continued, "Now then, Calif, since I see what a love thou hast borne thy treasure, I will e'en give it thee to eat!" So he shut the Calif up in the Treasure Tower, and bade that neither meat nor drink should be given him, saying, "Now, Calif, eat of thy treasure as much as thou wilt, since thou art so fond of it; for never shalt thou have aught else to eat!"

So the Calif lingered in the tower four days, and then died like a dog. Truly his treasure would have been of more service to him had he bestowed it upon men who would have defended his kingdom and his people, rather than let himself be taken and deposed and put to death as he was. Howbeit, since that time, there has been never another Calif, either at Baudas or anywhere else.

Now I will tell you of a great miracle that befell at Baudas, wrought by God on behalf of the Christians.

XXVI (Book I, 7)

HOW THE CALIF OF BAUDAS TOOK COUNSEL TO SLAY ALL THE CHRISTIANS IN HIS LAND

I will tell you then this great marvel that occurred between Baudas and Mausul. It was in the year of Christ … that there was a Calif at Baudas who bore a great hatred to Christians, and was taken up day and night with the thought how he might either bring those that were in his kingdom over to his own faith, or might procure them all to be slain. And he used daily to take counsel about this with the devotees and priests of his faith, for they all bore the Christians like malice. And, indeed, it is a fact, that the whole body of Saracens throughout the world are always most malignantly disposed towards the whole body of Christians.

Now it happened that the Calif, with those shrewd priests of his, got hold of that passage in our Gospel which says, that if a Christian had faith as a grain of mustard seed, and should bid a mountain be removed, it would be removed. And such indeed is the truth. But when they had got hold of this text they were delighted, for it seemed to them the very thing whereby either to force all the Christians to change their faith, or to bring destruction upon them all. The Calif therefore called together all the Christians in his territories, who were extremely numerous. And when they had come before him, he showed them the Gospel, and made them read the text which I have mentioned. And when they had read it he asked them if that was the truth? The Christians answered that it assuredly was so.

"Well," said the Calif, "since you say that it is the truth, I will give you a choice. Among such a number of you there must needs surely be this small amount of faith; so you must either move that mountain there,"—and he pointed to a mountain in the neighbourhood—"or you shall die an ill death; unless you choose to eschew death by all becoming Saracens and adopting our Holy Law. To this end I give you a respite of ten days; if the thing be not done by that time, ye shall die or become Saracens."

And when he had said this he dismissed them, to consider what was to be done in this strait wherein they were.

XXVII (Book I, 8)

THE CHRISTIANS WERE IN GREAT DISMAY BECAUSE OF WHAT THE CALIF HAD SAID

The Christians on hearing what the Calif had said were in great dismay, but they lifted all their hopes to God, their Creator, that He would help them in this their strait. All the wisest of the Christians took counsel together, and among them were a number of bishops and priests, but they had no resource except to turn to Him from whom all good things do come, beseeching Him to protect them from the cruel hands of the Calif.

So they were all gathered together in prayer, both men and women, for eight days and eight nights.

And whilst they were thus engaged in prayer it was revealed in a vision by a Holy Angel of Heaven to a certain Bishop who was a very good Christian, that he should desire a certain Christian Cobler, who had but one eye, to pray to God; and that God in His goodness would grant such prayer because of the Cobler's holy life.

Now I must tell you what manner of man this Cobler was. He was one who led a life of great uprightness and chastity, and who fasted and kept from all sin, and went daily to church to hear Mass, and gave daily a portion of his gains to God. And the way how he came to have but one eye was this.

It happened one day that a certain woman came to him to have a pair of shoes made, and she showed him her foot that he might take her measure. Now she had a very beautiful foot and leg; and the Cobler in taking her measure was conscious of sinful thoughts. And he had often heard it said in the Holy Evangel, that if thine eye offend thee, pluck it out and cast it from thee, rather than sin.

So, as soon as the woman had departed, he took the awl that he used in stitching, and drove it into his eye and destroyed it. And this is the way he came to lose his eye. So you can judge what a holy, just, and righteous man he was.

XXVIII (Book I, 9)

HOW THE ONE-EYED COBLER WAS DESIRED TO PRAY FOR THE CHRISTIANS

Now when this vision had visited the Bishop several times, he related the whole matter to the Christians, and they agreed with one consent to call the Cobler before them. And when he had come they told him it was their wish that he should pray, and that God had promised to accomplish the matter by his means.

On hearing their request he made many excuses, declaring that he was not at all so good a man as they represented. But they persisted in their request with so much sweetness, that at last he said he would not tarry, but do what they desired.

XXIX (Book I, 10)

HOW THE PRAYER OF THE ONE-EYED COBLER CAUSED THE MOUNTAIN TO MOVE

And when the appointed day was come, all the Christians got up early, men and women, small and great, more than 100,000 persons, and went to church, and heard the Holy Mass. And after Mass had been sung, they all went forth together in a great procession to the plain in front of the mountain, carrying the precious cross before them, loudly singing and greatly weeping as they went. And when they arrived at the spot, there they found the Calif with all his Saracen host armed to slay them if they would not change their faith; for the Saracens believed not in the least that God would grant such favour to the Christians. These latter stood indeed in great fear and doubt, but nevertheless they rested their hope on their God Jesus Christ.

So the Cobler received the Bishop's benison, and then threw himself on his knees before the Holy Cross, and stretched out his hands towards Heaven, and made this prayer: "Blessed Lord God Almighty, I pray Thee by Thy goodness that Thou wilt grant this grace unto Thy people, insomuch that they perish not, nor Thy faith be cast down, nor abused nor flouted. Not that I am in the least worthy to prefer such request unto Thee; but for Thy great power and mercy I beseech Thee to hear this prayer from me Thy servant full of sin."

And when he had ended this his prayer to God the Sovereign Father and Giver of all grace, and whilst the Calif and all the Saracens, and other people there, were looking on, the mountain rose out of its place and moved to the spot which the Calif had pointed out! And when the Calif and all his Saracens beheld, they stood amazed at the wonderful miracle that God had wrought for the Christians, insomuch that a great number of the Saracens became Christians. And even the Calif caused himself to be baptised in the name of the Father and of the Son and of the Holy Ghost, Amen, and became a Christian, but in secret. Howbeit, when he died they found a little cross hung round his neck; and therefore the Saracens would not bury him with the other Califs, but put him in a place apart. The Christians exulted greatly at this most holy miracle, and returned to their homes full of joy, giving thanks to their Creator for that which He had done. And now you have heard in what wise took place this great miracle. And marvel not that the Saracens hate the Christians; for the accursed law that Mahommet gave them commands them to do all the mischief in their power to all other descriptions of people, and especially to Christians; to strip such of their goods, and do them all manner of evil, because they belong not to their law. See then what an evil law and what naughty commandments they have! But in such fashion the Saracens act, throughout the world.

Now I have told you something of Baudas. I could easily indeed have told you first of the affairs and the customs of the people there. But it would be too long a business, looking to the great and strange things that I have got to tell you, as you will find detailed in this Book.

So now I will tell you of the noble city of Tauris.

XXX (Book I, 11)

OF THE NOBLE CITY OF TAURIS

Tauris is a great and noble city, situated in a great province called Yrac, in which are many other towns and villages. But as Tauris is the most noble I will tell you about it.

The men of Tauris get their living by trade and handi crafts, for they weave many kinds of beautiful and valuable stuffs of silk and gold. The city has such a good position that merchandize is brought thither from India, Baudas, Cremesor, and many other regions; and that attracts many Latin merchants, especially Genoese, to buy goods and transact other business there; the more as it is also a great market for precious stones. It is a city in fact where merchants make large profits.

The people of the place are themselves poor creatures; and are a great medley of different classes. There are Armenians, Nestorians, Jacobites, Georgians, Persians, and finally the natives of the city themselves, who are worshippers of Mahommet. These last are a very evil generation; they are known as Taurizi.

The city is all girt round with charming gardens, full of many varieties of large and excellent fruits.

Now we will quit Tauris, and speak of the great country of Persia. [From Tauris to Persia is a journey of twelve days.]

XXVIII

COMANT L’AVISION VIENT A L’EVESQUE QUE LA PROIERE D’UN CIABATTER FIROIT [MOIVIR LA MONTAGNE]

Or sachiés, quant ceste avision fu venue plusors foies a cel vescheve que il deust mander por cel çabatero et que celui por sa prier far mover la montagne, cestui veschevo le dist entres les autres cristians tout le fait de l’avision que li estoit avenu por tantes foies. Et les cristiens tuit loerent [qu’il] feissent venir davant elz el çabatier. Et adonc le firent venir. Et quant il fu vinu il distrent que il volent que il doie prier le segnor deu qu’el deust fair mover la montagne. Et quant cest çabater oi ce que le vescheve et les autres cristians li disoient, il dit qu’il n’est pas si bon home que damene deu feisse por so preier si grant fait. Les cristiens le prient meout dolcement que dovese fair cele priere a dieu. Et que vos en diroie? Il le prient tant que il dit qu’el fara lor volunté et fira celle priere a son criatore.

XXIX

COMANT LA PRUIERE DOU CRISTIENS FIST MOVOIR LA MONTAGNE

E quant le jor dou termene fo venu les cristiens se levent bien por mitin et, masles et femes, pitet et grant, il alent a lor eglise et cautent la sainte mese. Et quant il ont canté et fait tout le servise don nostre sire dieu, il, tuit ensenble, se mestrent a la voie a alere eu plain [au pie] de cele montagne et portant la crois dou Savator davant elz. Et quant il furent tuit les cristines venus en cest plain, qui estoient bien CM, il se mistrent davant la croise de nostre sire. Le calif hi estoit a si grant motitndine de saracin que ce estoit mervoie: qui estoient venu por occir les cristiens, car il ne croient mie que la montagne se remuase. E les cristiens tuit, piteti et grant, avoient grant paur et grant doute; mes toutes foies avoient bone sperance en lor criator. Et quant toutes cestes gens, cristiens et sarasin, estoient en eel plain, adonc Ie çabater s'enjenocle devant la crois et tent sez mains ver le cel e prie mout son Salvator que cel montagne se doie movoir et que tant cristiens come iluec sunt ne mort[t]i soit a male morte.

Et quant il oit fait sa preier, il ne demore mie guiers que la montague començ[a]a deruiner et a mover. E quant Ie calif et les saracin vient ce, il n'out grant mervoie et plusor s'en tornent cristiens.

Et le calif mesme se fist cristiens, mes ce fu celeemant: mes que, [quand] il morut, li se treuve une croxe a cuil; dont les saracin ne le sevolent es tonbe des autres calif, mes le mistrent en autre leu. En cel mainere ala cest mervoille come il avés oi.

XXX

CI DEVISE DE LA NOBLE CITÉ DE TORIS

Toris est une grant cité qui est eu une provence qui est apelés Yrac, en la quel a encore maintes cité et mant caustaus: mais, por ce que Toris est la plus noble cité de celle provence, vos conterai de son afar.

Il est voir que les homes de Toris vivent de mercandies et d'ars, car il i se laborent maintes dras a or et de sole et de grant vaillance. La cité si en si buen leu [que] de Yndie et de Baudac et de Mosul et de Cremosor et de maintes autres leus hi vient les mercandies, et iluec vienent maint mercaant latin por acater de celes mercandies que hi venent des estranges pais. Et encore hi se acatent de peres presioses que in grant abundance i si trove. El est cité que mout; font grunt profit les mercant viandant.

Il sunt jens de poc afer et sunt mont meslee de maintes maineres. Jens il ha armi[n] nestori]n] et jacopit et giorgian et persian et encore hi a homes que aorent Maomet et ce sunt le pueple de la cité, que sunt apelés Tauriz[ins].

La vile est tout euvironé entor de biaus jardinz et de deletable, plen de maint fruit et buens. Les sarain de Toris sunt mont mauveis et desloiaus. Que la loi, que lor profete Maomet a lor doné, comande que tont le maus qu’il puent faire a toutes jens que ne soient de lor loy et tout cel que il puent lor tolir ne n’unt nul pechies. Et por ceste couse foroient it mout mans se no fuse por la segnorie. Et tuites les autres saracin dou monde se mantinent en ceste mainere.

Or laison de Tauris et comenceron de Persie.

(This chapter is absent from the Franco-Italian version of the Divisament dou Monde, but included in Giovan Battista Ramusio's edition of the text)

XXXI

CI COMANCE DE LA GRANT PROVENCE DE PERSE

Persie est une grandisime provence, la quale ansienamant fu mut nobles et de grant afer, mes orendroit les hont destruite et gasté les Tartars.

En Persie est la cité qui est apelé Sava, de la quel se partirent les trois mais, quant il vindrent ahorer Jesucrit. En ceste cité sunt soveliz les tres mais en trois sepouture mout grant et beles. Et desor la sepouture a une maison quaré – et desovre riont – mut bien evrés. Et est le une juste l’autre. Les cors sunt encore tuit entiere et ont ch[e]voilz et barbe. Le un avoit a nom Beltasar, le autre Gaspar, le terço Melchior. Mesere Marc demande plusor jens de cel cité de l’estre de ces trois mais, mes nul ne i ot qu’il en sause dir ren, for qu’il disoient qu’il estoient trois rois que ansienamant i furent soveliz. Mes il en apristent ce que je vos dirai.

Trois jornee plus avant, trovent un caustaus qui est appelés Cala Ataperistan, que vaut dir en fransois caustiaus de les aoraror de feu. Et ce est il bien verité: car les homes de cel caustiaus aorent le fu. Et voz dirai le porcoi il les aorent.

Les homes de cel caustiaus dient que jadis ansienemant trois lor rois de cele contree aloient aorer un profete qui estoit nes, et aportent trois ofert – or, oncens et mire – por connoistre se celui profet estoit dieu ou rois tereine or mirre. Car il dient: se il prant or, qu’il est roi tereine et se il prient encens il est dieu et se il prient mire qu’il est mire.

Et quant furent venu la ou l’enfens estoie nes, les plus jeune de cesti trois rois s’en vait tot seul por veoir l’enfant: et adonc l’entreve qu’il estoit senblable a soi meesme, car il senbloit de son aages et de sa faison. Adonc oisi hors mout mervillat. Et aprés il ala le autre que estoit de meçen aages: et tout ausi le senble come a le autre: de sa faison et de son aages. Et encore oissi hors tout esbais. Puis hi ala le tierce, que de greignor aajes estoit, et tout ansint li avint come a les autres deus. Et encore oissi hors mout pensif. Et quant les trois rois furent tuit et trois ensenble, il dit le un a le autre ce qu’il avoient veu: et de ce se font il mout grant merveie et distrent que il iront tuit et trois a une fois. Adonc s’en alent tuit ensemble devant l’enfant: et treuvent de l’imaje et de le aajes qu’il estoit. Car il ne avoit que XIII jors. Adonc le aorent et li ofrent le or et l’encens et la mirre. L’enfant le prist toites et trois les ofertes. Adonc puis done lor l’enfant un busel cleus. Les trois rois se partirent por retorner en lor contree.

(Book I, 12)

OF THE MONASTERY OF ST. BARSAMO ON THE BORDERS OF TAURIS

On the borders of (the territory of) Tauris there is a monastery called after Saint Barsamo, a most devout Saint. There is an Abbot, with many Monks, who wear a habit like that of the Carmelites, and these to avoid idleness are continually knitting woollen girdles. These they place upon the altar of St. Barsamo during the service, and when they go begging about the province (like the Brethren of the Holy Spirit) they present them to their friends and to the gentlefolks, for they are excellent things to remove bodily pain; wherefore every one is devoutly eager to possess them.

XXXI (Book I, 13)

OF THE GREAT COUNTRY OF PERSIA; WITH SOME ACCOUNT OF THE THREE KINGS.

Persia is a great country, which was in old times very illustrious and powerful; but now the Tartars have wasted and destroyed it.

In Persia is the city of Saba, from which the Three Magi set out when they went to worship Jesus Christ; and in this city they are buried, in three very large and beautiful monuments, side by side. And above them there is a square building, carefully kept. The bodies are still entire, with the hair and beard remaining. One of these was called Jaspar, the second Melchior, and the third Balthasar. Messer Marco Polo asked a great many questions of the people of that city as to those Three Magi, but never one could he find that knew aught of the matter, except that these were three kings who were buried there in days of old.

However, at a place three days' journey distant he heard of what I am going to tell you. He found a village there which goes by the name of Cala Ataperistan, which is as much as to say, "The Castle of the Fire-worshippers." And the name is rightly applied, for the people there do worship fire, and I will tell you why.

They relate that in old times three kings of that country went away to worship a Prophet that was born, and they carried with them three manner of offerings, Gold, and Frankincense, and Myrrh; in order to ascertain whether that Prophet were God, or an earthly King, or a Physician. For, said they, if he take the Gold, then he is an earthly King; if he take the Incense he is God; if he take the Myrrh he is a Physician.

So it came to pass when they had come to the place where the Child was born, the youngest of the Three Kings went in first, and found the Child apparently just of his own age; so he went forth again marvelling greatly. The middle one entered next, and like the first he found the Child seemingly of his own age; so he also went forth again and marvelled greatly. Lastly, the eldest went in, and as it had befallen the other two, so it befell him. And he went forth very pensive. And when the three had rejoined one another, each told what he had seen; and then they all marvelled the more. So they agreed to go in all three together, and on doing so they beheld the Child with the appearance of its actual age, to wit, some thirteen days. Then they adored, and presented their Gold and Incense and Myrrh. And the Child took all the three offerings, and then gave them a small closed box; whereupon the Kings departed to return into their own land.

XXXII (Book I, 14)

WHAT BEFELL WHEN THE THREE KINGS RETURNED TO THEIR OWN COUNTRY

And when they had ridden many days they said they would see what the Child had given them. So they opened the little box, and inside it they found a stone. On seeing this they began to wonder what this might be that the Child had given them, and what was the import thereof. Now the signification was this: when they presented their offerings, the Child had accepted all three, and when they saw that they had said within themselves that He was the True God, and the True King, and the True Physician.[NOTE 1] And what the gift of the stone implied was that this Faith which had begun in them should abide firm as a rock. For He well knew what was in their thoughts. Howbeit, they had no understanding at all of this signification of the gift of the stone; so they cast it into a well. Then straightway a fire from Heaven descended into that well wherein the stone had been cast.

And when the Three Kings beheld this marvel they were sore amazed, and it greatly repented them that they had cast away the stone; for well they then perceived that it had a great and holy meaning. So they took of that fire, and carried it into their own country, and placed it in a rich and beautiful church. And there the people keep it continually burning, and worship it as a god, and all the sacrifices they offer are kindled with that fire. And if ever the fire becomes extinct they go to other cities round about where the same faith is held, and obtain of that fire from them, and carry it to the church. And this is the reason why the people of this country worship fire. They will often go ten days' journey to get of that fire.

Such then was the story told by the people of that Castle to Messer Marco Polo; they declared to him for a truth that such was their history, and that one of the three kings was of the city called Saba, and the second of Ava, and the third of that very Castle where they still worship fire, with the people of all the country round about.

Having related this story, I will now tell you of the different provinces of Persia, and their peculiarities.

XXXIII (Book 1, 15)

OF THE EIGHT KINGDOMS OF PERSIA, AND HOW THEY ARE NAMED

Now you must know that Persia is a very great country, and contains eight kingdoms. I will tell you the names of them all.

The first kingdom is that at the beginning of Persia, and it is called Casvin; the second is further to the south, and is called Curdistan; the third is Lor; the fourth [Suolstan]; the fifth Istant; the sixth Serazy; the seventh Soncara; the eighth Tunocain, which is at the further extremity of Persia. All these kingdoms lie in a southerly direction except one, to wit, Tunocain; that lies towards the east, and borders on the (country of the) Arbre Sol.

In this country of Persia there is a great supply of fine horses; and people take them to India for sale, for they are horses of great price, a single one being worth as much of their money as is equal to 200 livres Tournois; some will be more, some less, according to the quality. Here also are the finest asses in the world, one of them being worth full 30 marks of silver, for they are very large and fast, and acquire a capital amble. Dealers carry their horses to Kisi and Curmosa, two cities on the shores of the Sea of India, and there they meet with merchants who take the horses on to India for sale.

In this country there are many cruel and murderous people, so that no day passes but there is some homicide among them. Were it not for the Government, which is that of the Tartars of the Levant, they would do great mischief to merchants; and indeed, maugre the Government, they often succeed in doing such mischief. Unless merchants be well armed they run the risk of being murdered, or at least robbed of everything; and it sometimes happens that a whole party perishes in this way when not on their guard. The people are all Saracens, i.e. followers of the Law of Mahommet.

In the cities there are traders and artizans who live by their labour and crafts, weaving cloths of gold, and silk stuffs of sundry kinds. They have plenty of cotton produced in the country; and abundance of wheat, barley, millet, panick, and wine, with fruits of all kinds.

[Some one may say, "But the Saracens don't drink wine, which is prohibited by their law." The answer is that they gloss their text in this way, that if the wine be boiled, so that a part is dissipated and the rest becomes sweet, they may drink without breach of the commandment; for it is then no longer called wine, the name being changed with the change of flavour.]

XXXIV (Book I, 16)

CONCERNING THE GREAT CITY OF YASDI

Yasdi also is properly in Persia; it is a good and noble city, and has a great amount of trade. They weave there quantities of a certain silk tissue known as Yasdi, which merchants carry into many quarters to dispose of. The people are worshippers of Mahommet.

When you leave this city to travel further, you ride for seven days over great plains, finding harbour to receive you at three places only. There are many fine woods [producing dates] upon the way, such as one can easily ride through; and in them there is great sport to be had in hunting and hawking, there being partridges and quails and abundance of other game, so that the merchants who pass that way have plenty of diversion. There are also wild asses, handsome creatures. At the end of those seven marches over the plain you come to a fine kingdom which is called Kerman.

XXXII

CI DEVISE DE TROIS MAGIS QUE VINDRENT A AORER DIEU

Et quant il ont chevauchés auques jornee, il dístrent quil voient veoir ce que l'infant avoit lor doué. Adonc avrent le busel et il trovent dedans une pieres. Il se font grant meravoie que ce puet estre. L'enfant l'avoit lor doné en seniﬁance qu'il fuissent ferme come pieres en la foi qu'il avoient comencés. Car quant les trois rois virent que l'enfant avoit prese toutes et trois les ofertes, il distrent qu'il estoit dieu et roi terestre et mire. Et por ce que l'enfant soit [que] questes trois [rois] unt cel foy, done elz la pere en siniﬁance qu'il fuissent ferme et costant a cel que il croient. Les trois rois pristent cel perce et la getent in un puis, car il ne savoient pas porcoi la piere fo lor doné; et tant tost que la piere fo getee eu puis, descendi dou ciel un feu ardant et vient tout droit a[u] puis, la ou la piere avoit gitee.

Et quant les trois rois virent cest grant morvoille il en devienent huit esbaîs et furent repentu de ce qu'il avoient la piere gitee; car bien voient que ce estoit grant seniﬁance et bone. Il pristent maintinant de cel feu et le portorent en lor pais, et le mistrent en une lor gliese molt belle et riche. Et toutes fois le font ardre et l'aorent come dieu; et tuit lor sacriﬁce et holocast qu'il font cuient con cel feu. Et s'el avenist alcune fois que le feu s'astutas, il vunt a les autres que cel meesme foy tienent et aorent le feu ausi, et se font doner de lor feu que art en lor yglise, et tornent a aprendre le lor feu: ne jamés ne l'aprennerent se no fost de cel feu que je vos ai comtés. Et vont, pour trever de cel feu, mantes fois X jornees. Por ces caison que je vos [ai] contes, aorent le feu celz de celle contree. Et vos di qu'il sunt mantes jens.

Et toute ceste chouse content et distrent, celz chastelehasiel, a mesiere Marc Pol: et tout ensiut est verité. Et encore vos di que le une des trois mais fu de Saba, et le autre de Ava et le terç de Cashan.

Or vos ai contés cestui fait bien a conpimento et aprés vos contirai de mai[n]tes autres cités de Persie, de lor fait et de lor coutumes

XXXIII

CI DEVISE DE VIII ROIAUME DE PERSE

Or sachiés que en Persie a viil roiames, por ce qu’el est grandisme provence; et si les vos contrai por lor nom tuit.

Le primer roiames — ce est don commencement — a nom Casvin; le segond, qu’est dever midi, est appelés Curdistan; le terç est apelés Lor; le quart Çul[i]stan; le quint Isfaan; le seisme Oeraçi; le septisme Soncara; le oitisine Tunocain, qui est a l’esue de Persie. Tuit cesti roiames sunt dever medi, for le un solemant, ceste est Tunocain, qui est près a l’a[r]bre seul.

En cesti roiames a maint biaus destrer et mant e[n] moinent en Yndie a vendre; et sachiés qu’il sunt chevaus de grant vaillance, car il vendent le un bien CC libre de tornis, et tous les plusors sunt de ceste vaillance. Encore hi a asne li plus biaus don monde, que bien vaut le un trointe mars d’argent; car il sunt grande coreor et bien portant a l’anblaure. Les gens de cesti roiames moinent les cavaus que je vos ai dit jusque a Chisi et a Curmosa, que suut deus cité que sunt sour la rive dou mer d’Endie; et iluec troveut les mercant que les acatent et les moinent en Yndie et la li vendent si cher cum je vos ai contés.

En cestes roiames a de mai[n]tes cruel jens et homisidiaus: car il se ocient tout jor ensenble, et, se ne fust por doutre de la segnorie, ce est del Tartar do levant, il faroient grant maus as mercaante viandant. Et por tout la segnorie ne laisent il mie qu’il ne tacent elz domajes plusors fois; car, se les mercaant ne sunt bien aparoillés d’armes et d’arc, il les occient et maumenent malemant. E vos di san faille que tinent tuit la loy Maomet lou[r] profete.

En le cité ha mercaans et homes d’ars asez, que vivent de mercandies et de labor. Car il font dras d’ore et dras de soie de toutes fassions. Il hi naist banbace asez. Il ont abundance de forment et d’ors et de milio et de pani et de toutes blait et de vin et de toutes fruit.

Or laison de cesti roiames et vos conteron de la grant cité de Yasdi tout son afer |e son costumes.

XXXIV

CI DEVISE DE LA CITÉ DE YASDI

Yasdi est en Persie meisme, molt bone cité et noble et de grant marcandies. Il se laborant maint dras de soie, que s’apeles iasdi, que les mercant les portent eu maintes pars por fer lor profit. Il aorent Maomet.

Et quant l’en s’en part de ceste tiere por aler avant, il chevache VII jornee toute plaine, et n’i a for que en trois leus habitasion, la ou l’en peust herbogier. Il hi a maint biaus boscet, que se puent bien chavacher. Il hi a maintes chachajon de bosces. Il ha pernis et quatornis asez; et les mercant, que por iluec chevauchent, en prenent grant seulas. Il hi a encore asne savajes moût biaus. Et a chief de ceste VII jornee se trouve u[n] roiame que est apellé Cherman.

XXXV (Book I, 17)

CONCERNING THE KINGDOM OF KERMAN

Kerman is a kingdom which is also properly in Persia, and formerly it had a hereditary prince. Since the Tartars conquered the country the rule is no longer hereditary, but the Tartar sends to administer whatever lord he pleases. In this kingdom are produced the stones called turquoises in great abundance; they are found in the mountains, where they are extracted from the rocks. There are also plenty of veins of steel and Ondanique. The people are very skilful in making harness of war; their saddles, bridles, spurs, swords, bows, quivers, and arms of every kind, are very well made indeed according to the fashion of those parts. The ladies of the country and their daughters also produce exquisite needlework in the embroidery of silk stuffs in different colours, with figures of beasts and birds, trees and flowers, and a variety of other patterns. They work hangings for the use of noblemen so deftly that they are marvels to see, as well as cushions, pillows quilts, and all sorts of things.

In the mountains of Kerman are found the best falcons in the world. They are inferior in size to the Peregrine, red on the breast, under the neck, and between the thighs; their flight so swift that no bird can escape them.

On quitting the city you ride on for seven days, always finding towns, villages, and handsome dwelling-houses, so that it is very pleasant travelling; and there is excellent sport also to be had by the way in hunting and hawking. When you have ridden those seven days over a plain country, you come to a great mountain; and when you have got to the top of the pass you find a great descent which occupies some two days to go down. All along you find a variety and abundance of fruits; and in former days there were plenty of inhabited places on the road, but now there are none; and you meet with only a few people looking after their cattle at pasture.

From the city of Kerman to this descent the cold in winter is so great that you can scarcely abide it, even with a great quantity of clothing.

XXXVI (Book I, 18)

OF THE CITY OF CAMADI AND ITS RUINS;

ALSO TOUCHING THE CARAUNA ROBBERS

After you have ridden down hill those two days, you find yourself in a vast plain, and at the beginning thereof there is a city called CAMADI, which formerly was a great and noble place, but now is of little consequence, for the Tartars in their incursions have several times ravaged it. The plain whereof I speak is a very hot region; and the province that we now enter is called Reobarles.

The fruits of the country are dates, pistachioes, and apples of Paradise, with others of the like not found in our cold climate. [There are vast numbers of turtledoves, attracted by the abundance of fruits, but the Saracens never take them, for they hold them in abomination.] And on this plain there is a kind of bird called francolin, but different from the francolin of other countries, for their colour is a mixture of black and white, and the feet and beak are vermilion colour.

The beasts also are peculiar; and first I will tell you of their oxen. These are very large, and all over white as snow; the hair is very short and smooth, which is owing to the heat of the country. The horns are short and thick, not sharp in the point; and between the shoulders they have a round hump some two palms high. There are no handsomer creatures in the world. And when they have to be loaded, they kneel like the camel; once the load is adjusted, they rise. Their load is a heavy one, for they are very strong animals. Then there are sheep here as big as asses; and their tails are so large and fat, that one tail shall weigh some 30 lbs. They are fine fat beasts, and afford capital mutton.

In this plain there are a number of villages and towns which have lofty walls of mud, made as a defence against the banditti, who are very numerous, and are called Caraonas. This name is given them because they are the sons of Indian mothers by Tartar fathers. And you must know that when these Caraonas wish to make a plundering incursion, they have certain devilish enchantments whereby they do bring darkness over the face of day, insomuch that you can scarcely discern your comrade riding beside you; and this darkness they will cause to extend over a space of seven days' journey. They know the country thoroughly, and ride abreast, keeping near one another, sometimes to the number of 10,000, at other times more or fewer. In this way they extend across the whole plain that they are going to harry, and catch every living thing that is found outside of the towns and villages; man, woman, or beast, nothing can escape them! The old men whom they take in this way they butcher; the young men and the women they sell for slaves in other countries; thus the whole land is ruined, and has become well-nigh a desert.

The King of these scoundrels is called Nogodar. This Nogodar had gone to the Court of Chagatai, who was own brother to the Great Kaan, with some 10,000 horsemen of his, and abode with him; for Chagatai was his uncle. And whilst there this Nogodar devised a most audacious enterprise, and I will tell you what it was. He left his uncle who was then in Greater Armenia, and fled with a great body of horsemen, cruel unscrupulous fellows, first through Badashan, and then through another province called Pashai-Dir, and then through another called Ariora-Keshimur. There he lost a great number of his people and of his horses, for the roads were very narrow and perilous. And when he had conquered all those provinces, he entered India at the extremity of a province called Dalivar. He established himself in that city and government, which he took from the King of the country, Asedin Soldan by name, a man of great power and wealth. And there abideth Nogodar with his army, afraid of nobody, and waging war with all the Tartars in his neighbourhood.

Now that I have told you of those scoundrels and their history, I must add the fact that Messer Marco himself was all but caught by their bands in such a darkness as that I have told you of; but, as it pleased God, he got off and threw himself into a village that was hard by, called Conosami. Howbeit he lost his whole company except seven persons who escaped along with him. The rest were caught, and some of them sold, some put to death.

XXXV

Cl DIVISE DOU BOIAMES DE CHERMAN

Cherman est un regne en Perse mesnie et ansiene[mant] so seignor el oit por hereditajes, mes puis que le Tartar le conquistrent ne vait pas la segnoria por hereditajes, mes hi mande le Tartar celui sire qu’il vult. En cest regne nuisent les pieres que l’en apele torchoise et hi n’i a en grant abundance, car il les trevent en les montagnes, car il le escavent dedens la roche. Et encore ont vene d’acier et d’ondanique assés. Il se laborent de tuit harnois de chevalier mout bien: ce sunt frain et selle et sperons et espee et arc et earcas et tous lor armeure selonc lor usances. Et lor dames et damoiseles labourent mout noblemant de aguille sor dras de soie de tous colors, a bestes et a osiaus et a montes autres ymajes. Elle laborent les cortines des barons et des grans homes si bien et si ricamant, que c’est una grant mervoille a veoir. Et coltres et coisin et horeiller laborent ausi mout sotilment.

Et en les montagnes de cest pais nuisent les meillor fancons et les miaus volant don monde; et sunt menor que faucon pellerin, et sunt rojes eu pis et desout la coe entre le cuisse. Et si vos di qu’il sunt si volant dismisureemant, qu’il ne est nul ausiaus que devant li puise escamper por voler.

Et quant l’eu s’en part de la cité de Cherman, il chevauche vii jornee toutes fois trovant castiaus et villes et habitassion assez. Et hi a trop buen chevaucher et de grant soulas, car il hi a venesion assés et pernis en abundance. Et quant l’en ha chevauchés vii jornee por cest plan, adonc trouve une grandissime montagne et desendue, car l’en chevauche deus jornees toutes foies au declin et toites foies trouvent de maintes faison de fruit en abundance. Ansienement il havoit habitassion, mes orendroit ne n’i a il mie, mes il hi demorent jens con lor bestiaus paisant.

Et de la cité de Cherman jusque a ceste descese ha si gran froit de yver que a poine eschanpe l’en portant asez dras et asez pannes.

XXXVI

Cl DEVISE DE LA CITÉ DE CAMANDI

Et quant l’en ha descendu celle deus jorné que je vos ai dit, adonc treve une grandisme plaigne et ao començamant de cel plain a une cité que est apelés Camandi, que jadis fu grant cité et noble a mervoille, mes orendroit ne est pas si grant ne si boue: car Tartars d’autre pais les ont domajés plusor foies. Et vos di qu’il est celle plaigne mout chaue. Et la pro[v]ence de coi nos comi[n]son ore est apellé Reobar. Les sien fruit sunt datarl et pome de paraise et pistac et autres fruit, les quelz ne sunt en nostre leu froit. Et en ceste plaign a une generasion d’oisiaus que l’en appelle francolin, que sunt devisé a les autres francolin des autres pais: car il sunt noir et blance mesleemant, et les pies et les beco ont rouges.

Les bestes sunt ausi divisée et vos dirai des bue primeramant. Les buef sunt grandismes et sunt tuit blance corne nois. Le poil ont peitet et plain, et ce avient por le caut leu. Il ont les cornes cortes et groses et non agues. Entre les spaules ont un çinb reont haut bien deus paumes. Il sunt la plus belle chause du monde a veoir. Et quant l’en le vuelt chargier, il se coucent ausint com font les giamiaus; et, quant l’en le a chargés, il se levent et portent lor chargies moût bien; car il sunt forte outre mesure. Il ha monton grant com asne et ont la coe si grosse et si large que bien poise trente livres. Il sunt mout biaus et gras et sunt buen a manger.

En ceste plaigne a plusor castiaus et viles, que ont les mur de tere hautes et groses por defendres elz des Caraunas, ce sunt beroviers que vont corant les pais. Et porcoi s’apellent Caraonas? Po[r] ce que lor mere sunt esté Indiene et lor pere Tartars. Et cest gens, quant il vuelent corer les pais et rober, il font por lor encantemant, pour evre diablotique, tout le jor devenir oscur, si que l’en ne voit loigne se pou non; e ceste oscurité font durer vii jornee alonc. Il sevent mout bien les pais. Il chevauchent, quant il ont faite la scurité, le un dejoste l’autre; et sunt bien xM tel fois et tel fois plus et telz foiz moin, si qu’il prennent tout le plan dont il vuelent rober. Si que tuit celz que il trovent en les plenes ne poent excanper, ne homes, ne bestes, ne couses, qu’il n’estoient prises. Et puis qu’il ont pris les homes, il occient tuit les velz, et les jeunes enmoinent et les vendent pour sers et pour esclaif.

Les lor roi est apellés Nogodar. E cestui Nogodar [ala] a la cort de Ciagat[a]i, qui es toit frere charnaus au grant can, bien cun xM homes de sa jens; et demoroit o lui por ce que sen oncle estoit et mout grant sire. Et atant qu’il demoroit o lui, Nogodar se pense et fist grant felonie et vos dirai comant. Il se parti da son uncle Ciagatai, que en la grant Arminie estoit, et s’enfui bien cun xM homes de se gens, que mout estoient cruelz et felions, et s’en passe por Badasian et por une Provence que s’apelle Pasciai et por un autre provence [que] a a nom Chesciemur et elluec perdi maintes des ses jens et de ses bestes, por ce que les voies estoient estroites et mauveises.

Et quant il unt toutes cestes provences passé, il entrent en Yndie en lo confin a une Provence, qui est apellés Dilivar. Il pristent une noble cité que a a nom Dilivar et demore en cele cité et pri le regne qu’il tolli a un roi que avoit a nom Asidin Soldan, que mout estoit grant et riche. Et iluec demore Nugodar cun sez jens et no a doutre de nelui. Il fait ghere a tous les autres Tartars, que environ son reigne demorent.

Or vos ai contés de ceste plaigne et de les gens que font fer la scurité por rober. Et si vos fi que messier Marc meesme fut el come pris da celle gens en celle oscurité; mes il escampe a un castiaus qui est apellés Canosalmi.

Et de sez conpains furent pris asez et furent vendus et de tielz mors. Or vos conterons avant des autres chouses.

XXXVII (Book I, 19)

OF THE DESCENT TO THE CITY OF HORMOS.

The Plain of which we have spoken extends in a southerly direction for five days' journey, and then you come to another descent some twenty miles in length, where the road is very bad and full of peril, for there are many robbers and bad characters about. When you have got to the foot of this descent you find another beautiful plain called the Plain of Formosa.

This extends for two days' journey; and you find in it fine streams of water with plenty of date-palms and other fruit-trees. There are also many beautiful birds, francolins, popinjays, and other kinds such as we have none of in our country. When you have ridden these two days you come to the Ocean Sea, and on the shore you find a city with a harbour which is called Hormos. Merchants come thither from India, with ships loaded with spicery and precious stones, pearls, cloths of silk and gold, elephants' teeth, and many other wares, which they sell to the merchants of Hormos, and which these in turn carry all over the world to dispose of again. In fact, 'tis a city of immense trade. There are plenty of towns and villages under it, but it is the capital. The King is called Riomedam Ahomet. It is a very sickly place, and the heat of the sun is tremendous. If any foreign merchant dies there, the King takes all his property.

In this country they make a wine of dates mixt with spices, which is very good. When any one not used to it first drinks this wine, it causes repeated and violent purging, but afterwards he is all the better for it, and gets fat upon it. The people never eat meat and wheaten bread except when they are ill, and if they take such food when they are in health it makes them ill. Their food when in health consists of dates and salt-fish (tunny, to wit) and onions, and this kind of diet they maintain in order to preserve their health.

Their ships are wretched affairs, and many of them get lost; for they have no iron fastenings, and are only stitched together with twine made from the husk of the Indian nut. They beat this husk until it becomes like horse-hair, and from that they spin twine, and with this stitch the planks of the ships together. It keeps well, and is not corroded by the sea-water, but it will not stand well in a storm. The ships are not pitched, but are rubbed with fish-oil. They have one mast, one sail, and one rudder, and have no deck, but only a cover spread over the cargo when loaded. This cover consists of hides, and on the top of these hides they put the horses which they take to India for sale. They have no iron to make nails of, and for this reason they use only wooden trenails in their shipbuilding, and then stitch the planks with twine as I have told you. Hence 'tis a perilous business to go a voyage in one of those ships, and many of them are lost, for in that Sea of India the storms are often terrible.

The people are black, and are worshippers of Mahommet. The residents avoid living in the cities, for the heat in summer is so great that it would kill them. Hence they go out (to sleep) at their gardens in the country, where there are streams and plenty of water. For all that they would not escape but for one thing that I will mention. The fact is, you see, that in summer a wind often blows across the sands which encompass the plain, so intolerably hot that it would kill everybody, were it not that when they perceive that wind coming they plunge into water up to the neck, and so abide until the wind have ceased. [And to prove the great heat of this wind, Messer Mark related a case that befell when he was there. The Lord of Hormos, not having paid his tribute to the King of Kerman the latter resolved to claim it at the time when the people of Hormos were residing away from the city. So he caused a force of 1600 horse and 5000 foot to be got ready, and sent them by the route of Reobarles to take the others by surprise. Now, it happened one day that through the fault of their guide they were not able to reach the place appointed for their night's halt, and were obliged to bivouac in a wilderness not far from Hormos. In the morning as they were starting on their march they were caught by that wind, and every man of them was suffocated, so that not one survived to carry the tidings to their Lord. When the people of Hormos heard of this they went forth to bury the bodies lest they should breed a pestilence. But when they laid hold of them by the arms to drag them to the pits, the bodies proved to be so baked, as it were, by that tremendous heat, that the arms parted from the trunks, and in the end the people had to dig graves hard by each where it lay, and so cast them in.]

The people sow their wheat and barley and other corn in the month of November, and reap it in the month of March. The dates are not gathered till May, but otherwise there is no grass nor any other green thing, for the excessive heat dries up everything.

When any one dies they make a great business of the mourning, for women mourn their husbands four years. During that time they mourn at least once a day, gathering together their kinsfolk and friends and neighbours for the purpose, and making a great weeping and wailing. [And they have women who are mourners by trade, and do it for hire.]

Now, we will quit this country. I shall not, however, now go on to tell you about India; but when time and place shall suit we shall come round from the north and tell you about it. For the present, let us return by another road to the aforesaid city of Kerman, for we cannot get at those countries that I wish to tell you about except through that city.

I should tell you first, however, that King Ruomedam Ahomet of Hormos, which we are leaving, is a liegeman of the King of Kerman.

On the road by which we return from Hormos to Kerman you meet with some very fine plains, and you also find many natural hot baths; you find plenty of partridges on the road; and there are towns where victual is cheap and abundant, with quantities of dates and other fruits. The wheaten bread, however, is so bitter, owing to the bitterness of the water, that no one can eat it who is not used to it. The baths that I mentioned have excellent virtues; they cure the itch and several other diseases.

Now, then, I am going to tell you about the countries towards the north, of which you shall hear in regular order. Let us begin.

XXXVIII (Book I, 20)

OF THE WEARISOME AND DESERT ROAD THAT HAS NOW TO BE TRAVELLED

On departing from the city of Kerman you find the road for seven days most wearisome; and I will tell you how this is. The first three days you meet with no water, or next to none. And what little you do meet with is bitter green stuff, so salt that no one can drink it; and in fact if you drink a drop of it, it will set you purging ten times at least by the way. It is the same with the salt which is made from those streams; no one dares to make use of it, because of the excessive purging which it occasions. Hence it is necessary to carry water for the people to last these three days; as for the cattle, they must needs drink of the bad water I have mentioned, as there is no help for it, and their great thirst makes them do so. But it scours them to such a degree that sometimes they die of it. In all those three days you meet with no human habitation; it is all desert, and the extremity of drought. Even of wild beasts there are none, for there is nothing for them to eat.

After those three days of desert [you arrive at a stream of fresh water running underground, but along which there are holes broken in here and there, perhaps undermined by the stream, at which you can get sight of it. It has an abundant supply, and travellers, worn with the hardships of the desert, here rest and refresh themselves and their beasts].

You then enter another desert which extends for four days; it is very much like the former except that you do see some wild asses. And at the termination of these four days of desert the kingdom of Kerman comes to an end, and you find another city which is called Cobinan.

XXXIX (Book 1, 21)

CONCERNING THE CITY OF COBINAN AND THE THINGS THAT ARE MADE THERE

Cobinan is a large town. The people worship Mahommet. There is much Iron and Steel and Ondanique, and they make steel mirrors of great size and beauty. They also prepare both Tutia (a thing very good for the eyes) and Spodium; and I will tell you the process.

They have a vein of a certain earth which has the required quality, and this they put into a great flaming furnace, whilst over the furnace there is an iron grating. The smoke and moisture, expelled from the earth of which I speak, adhere to the iron grating, and thus form Tutia, whilst the slag that is left after burning is the Spodium.

XL (Book I, 22)

OF A CERTAIN DESERT THAT CONTINUES FOR EIGHT DAYS' JOURNEY

When you depart from this City of Cobinan, you find yourself again in a Desert of surpassing aridity, which lasts for some eight days; here are neither fruits nor trees to be seen, and what water there is is bitter and bad, so that you have to carry both food and water. The cattle must needs drink the bad water, will they nill they, because of their great thirst. At the end of those eight days you arrive at a Province which is called Tonocain. It has a good many towns and villages, and forms the extremity of Persia towards the North. It also contains an immense plain on which is found the Arber Sol, which we Christians call the Arbre Sec; and I will tell you what it is like. It is a tall and thick tree, having the bark on one side green and the other white; and it produces a rough husk like that of a chestnut, but without anything in it. The wood is yellow like box, and very strong, and there are no other trees near it nor within a hundred miles of it, except on one side, where you find trees within about ten miles' distance. And there, the people of the country tell you, was fought the battle between Alexander and King Darius.

The towns and villages have great abundance of everything good, for the climate is extremely temperate, being neither very hot nor very cold. The natives all worship Mahommet, and are a very fine-looking people, especially the women, who are surpassingly beautiful.

XLI (Book I, 23)

CONCERNING THE OLD MAN OF THE MOUNTAIN

Mulehet is a country in which the Old Man of the Mountain dwelt in former days; and the name means "Place of the Aram." I will tell you his whole history as related by Messer Marco Polo, who heard it from several natives of that region.

The Old Man was called in their language Aloadin. He had caused a certain valley between two mountains to be enclosed, and had turned it into a garden, the largest and most beautiful that ever was seen, filled with every variety of fruit. In it were erected pavilions and palaces the most elegant that can be imagined, all covered with gilding and exquisite painting. And there were runnels too, flowing freely with wine and milk and honey and water; and numbers of ladies and of the most beautiful damsels in the world, who could play on all manner of instruments, and sung most sweetly, and danced in a manner that it was charming to behold. For the Old Man desired to make his people believe that this was actually Paradise. So he had fashioned it after the description that Mahommet gave of his Paradise, to wit, that it should be a beautiful garden running with conduits of wine and milk and honey and water, and full of lovely women for the delectation of all its inmates. And sure enough the Saracens of those parts believed that it was Paradise!

Now no man was allowed to enter the Garden save those whom he intended to be his Ashishin. There was a Fortress at the entrance to the Garden, strong enough to resist all the world, and there was no other way to get in. He kept at his Court a number of the youths of the country, from 12 to 20 years of age, such as had a taste for soldiering, and to these he used to tell tales about Paradise, just as Mahommet had been wont to do, and they believed in him just as the Saracens believe in Mahommet. Then he would introduce them into his garden, some four, or six, or ten at a time, having first made them drink a certain potion which cast them into a deep sleep, and then causing them to be lifted and carried in. So when they awoke, they found themselves in the Garden.

XLII (Book I, 24)

HOW THE OLD MAN USED TO TRAIN HIS ASSASSINS

When therefore they awoke, and found themselves in a place so charming, they deemed that it was Paradise in very truth. And the ladies and damsels dallied with them to their hearts' content, so that they had what young men would have; and with their own good will they never would have quitted the place.

Now this Prince whom we call the Old One kept his Court in grand and noble style, and made those simple hill-folks about him believe firmly that he was a great Prophet.

And when he wanted one of his Ashishin to send on any mission, he would cause that potion whereof I spoke to be given to one of the youths in the garden, and then had him carried into his Palace. So when the young man awoke, he found himself in the Castle, and no longer in that Paradise; whereat he was not over well pleased. He was then conducted to the Old Man's presence, and bowed before him with great veneration as believing himself to be in the presence of a true Prophet. The Prince would then ask whence he came, and he would reply that he came from Paradise! and that it was exactly such as Mahommet had described it in the Law. This of course gave the others who stood by, and who had not been admitted, the greatest desire to enter therein.

So when the Old Man would have any Prince slain, he would say to such a youth: "Go thou and slay So and So; and when thou returnest my Angels shall bear thee into Paradise. And shouldst thou die, natheless even so will I send my Angels to carry thee back into Paradise." So he caused them to believe; and thus there was no order of his that they would not affront any peril to execute, for the great desire they had to get back into that Paradise of his. And in this manner the Old One got his people to murder any one whom he desired to get rid of. Thus, too, the great dread that he inspired all Princes withal, made them become his tributaries in order that he might abide at peace and amity with them.

I should also tell you that the Old Man had certain others under him, who copied his proceedings and acted exactly in the same manner. One of these was sent into the territory of Damascus, and the other into Curdistan.

XLIII (Book I, 25)

HOW THE OLD MAN CAME BY HIS END.

[Part of the text contained in this rubric in the original text has been included by Yule in the previous paragraph]

Now it came to pass, in the year of Christ's Incarnation, 1252, that Alaü, Lord of the Tartars of the Levant, heard tell of these great crimes of the Old Man, and resolved to make an end of him. So he took and sent one of his Barons with a great Army to that Castle, and they besieged it for three years, but they could not take it, so strong was it. And indeed if they had had food within it never would have been taken. But after being besieged those three years they ran short of victual, and were taken. The Old Man was put to death with all his men [and the Castle with its Garden of Paradise was levelled with the ground]. And since that time he has had no successor; and there was an end to all his villainies.

Now let us go back to our journey.

XXXVII

CI DEVISE DE LA GRANTE CLINE

Il est voir que ceste plaigne dure dever midi cinq jornee. Et a chief [de] cinq jornee l'en trouve un autre clinee que couvent que l’en aille pur au declin xx milles et est mout mauvés voie et hi vienent des mauves homes que robent et por ce est doteuse voie. Et quant l’en a desendue ceste clinee, il treuve un autre plain molt bels et est appelas le plain de Formose.

Il dure deus jornees de loue, Il hi a bielles riveres et datai asez. Oisiaus hi a franculin et papagaus et autres oisiaus que ne sunt senblable as nostres.

Et quant l’en a chevauchés deus jornee, il treuve la mer osiane et sour la rive ha une cité que est apelés Cormos, le quel a port.

Et vos di que les mercaaut hi vienent de Yndie cou leur nes, hi aportent de toutes especeries et piere presieuses et perles et dra de soie et d’ores et dens d’olifant et maintes autres mercandies. Et en cel cité le vendent a les autres homes que puis I'aportent por tute universe monde, vendant a les autres gens. Il est ville de mont grant mercandies. Elle a sont soi cités et caustiaus assez. Elle est chief don regne. Le roi a a nom Ruemedan Acomat. Il hi a grandisme chalor, car le solei hi est mout chaut; et est enferme tere. Et se aucun mercaant d’autre pais hi morent, le roi prend tout son avoir.

Et en ceste tere se fait le vin de datal et con autres espices asez et est mout buen. Et quant les homes le boivent, que nen soient costumés de boir, il le fait molt aler desouy et purge tout; mes puis il fait bien et li doue charn usez. Les homes ne use! nostre viandes, por ce que, s’il menuent pain de forment et char, il chaient amalaides. Et por estre sains il menuent datai et peison salee, ce sunt toins; et encore menuent eivoles. Et por demorer sains usent ceste viande que je vos ai dit.

Lor nes sunt mont mauves et ne perisent asez, por ce qu’eles ne sunt clavee cou agu de fer, mes sunt cuisie de fil que se fait de la scorce de les nocces d’Indie. Car il la font macerer et devient come sette de crine de chevas; pmis en font fil et ensi cuisent les nes et ne se gaste por l’eive sause de la mer, mes hi dure asez.

Les nes ont un arbres et une voilles et un timon et ne sunt couverte; mes, quant il les ont chargés, il couvrent la mercandies cou cuir et desor la mercandie, puis qu’il ont coverte, hi metent les cavaus qui portent en Yndie a vendre. Il ne ont fer por fer agus; et por ce font peron de lign et cuisieure de fil. Et por ce est grant perilz a najere en cele nes; et vos di qu’l e[n] noient[n]tes, por ce que la mer d’Endie fait grant tenpeste plusor foies. Et de les lies vos dirai qu’il ne sunt pas enpeccee; mes l’oignent d’une olio de peison.

Les jens sunt noir et aorent Maomet. Et d’esté demorent. le gens pas en le cités, car il hi a si grant chalor qu’il hi morent tuit; mes vos di qu’il vont dehors, a lor jardins la ou il a riviere et ague assez. Et por tout ce ne escanperont, se ne fust ce que je vos dirai. Il est voir que plosors foies de la stee vent un vent d’enver le sabion, qui est environ cel plain, qui est si caut desmesuremant qu’il ociroit l’ome se ne fuste ce: que les homes tant tost qu’il voient que cel chaut [vent] vienet il entrent en l’eive et eu cest mainere escanpent de cel chaut vent.

Et encore vos di qu’il seminent lor forment et le orçe et les autres blés fruit, car il se finent e couplent dou mois de mars; e ne troverés nul herbes sor la terre for les datai que durent jusque au mois de may. Et ce avent por le grant calor que tout se[c]he.

Et vos di que quant les homes moururent, ou femes, il en fout grant duel. Et si vos di que les daines plangent lor mors bien quatre anz puis qu’il est mort, ogne jor au moin nue fois. Car il se racuillent con lor parens et con loi voisiimes et font graut plorer et grant criere et grant regrater le mors.

Or vois laison de ceste cité. Et ne vos contaron de Endie a cestui point, car vos bien le conterai en notre livre avant, quant tens et leu sera. Mes mo retornerai por tramontaine por conter de celle provences e retorneron por un autre voie a la cité de Cherman que je vos ai contés, por ce que en les contrés, dont je vos voil conter, ne se puet aler se no da ceste cité de Creman. Et vos di que le roi Ruemedan Acomat, dont nos partîmes ore, est home de cest roi de Cherman.

Et en retorner da Cremosa a Cherman a mont biaus plain et abundance de viandes. Il hi a maint bagn chaut. Il ha pernis asez et grant merchiés. Fruit et datai hi ha asez. Li pain de forment qui est si amer que nul eu puet mangier, se ne en est costumés. Et ce avent por ce que l’eive hi est amer. Les bagnes, que je vos ai dit desovre, sunt d’eive surgent, moût chaut, et sunt mout buen s a mai[n]tes maladies et a rognes.

Or vos vueil comencer de les contrée que je vos nomerai e[n] mon livre dever tramontane; et ores comanç.

XXXVIII

COMANT S’EN ALA POR TRE SAOVAJIE CONTRÉ ET POVR[E]

Quant l'en s’en part de Gherman, il cheuvache bien vii jornee de mout anoiuse vie; et vos dirai comant. II hi a trois jornee que l'en ne treuve river se pou non; et celle que l'en trouve est sause et verde come herbe de pre, et est si amer que nulz le poroit sofrir a boir; et se l'en en beast une gouse, il le firoit aler desout plus de x fois. Et encore dou sal que celle eive fait, celui que en menuast un peitet graneus, il le firoit ausi mout descorer desout.

Et por ce les homes, qui por illuec vont, portent con elz eive por boir. Les bestes en boivent a grant force et por grant soif. Et si vos di que l'eive les font descorer outre mesure.

Et en toute cest trois jornee ne a nulle habitaison, mes est tout desert et grant seccetee. Bestes ne i ont por ce que il ne i troveront a manger.

A chief de trois jornee trovon un autre leu que dure quatro jornee, que ausint est desert toute seche et l’eive est ausi amer et ne est arbres ne bestes for que asne solemant. Et a chief de cest mi jornees finisce le reigne de Cherman et trovon la cite de Cobinan.

XXXIX

Cl DIVISE DE LA GRANT CITÉ ET NOBLE DE C0BINAN

Cobinan est une grant cité. Les gens aore Maomet. Il hi a fer et acer et ondanique asez. Et hi si font mireor d’accer mout biaus et grant. Et iluec se fait la tutie qui est mout boue as iaus. Et encore hi si fait le spodio et vos dirai comant il le font.

Il prenent une voi[n]e de tere, que est boine a ce faire. Il l’amoient en une fornace de feu ardan; et desus la fornace a graticule de fer. Et le fum et le humidor qui oisse de celle terre et si prent a la graticule del fer, ce est tutia; et cel que de celle terre remest el feu est spodio.

Et or laison de cest cité et alon avant.

COMANT L'EN ALA POR UN DESERT

Et quant l’en se parte de cest cité de Cobi[n]an, l’en vait por un deser bien viii jornee, en quel a grant secch[e]té et ne i a fruit ne arbres et les eive hi sunt ausi amer et mauveises. Et [por ce convent que l’en] aporte tout ce que abisogne por mengier et pour boir; for l’eive que le bestes boivent a grant anuie.

Et a chies de ceste viii jornee l’en treuve une provence qui est apelés Tonocain. Il hi a cité et chaustiaus asez: Et est en le confines de Persie dever tramontane. Et hi a une grandisime plaigne en le quel est l’arbre seul que les cristiens appellent l’arbre seche; et vos dirai comant il est fait.

Il est mout grant et mout gros. Sez foilles sunt de l’une part vers et de l’autre blance. Il fait ricci senbla[b]le as ricci de castaigne, mes ne i a dedens rien. Il est fort leign et est jaune come bus et ne a nul arbres après a plus de c milles, for que d’une part que i a près arbres a x milles.

Et iluec dient celz de celle contrée que fu la bataille entre Alixandre et Dayre.

Les viles et les caustaus ont grande abondance de toutes chouses bones et beles, car le pais est trop bien conpasionés: ne trop caut ne trop fredo. Les jens aorent tuit Maomet. Il hi a belle jens, propemant les femes i sunt belles outre mesure.

Et de ci nos partiron et vos conteron d’une contrée que est apellé Muleet la o le Vielle de la montagne soloit demorer.

XLI

CI DEVISE DOU VIEL DE LA MONTAGNE ET DE SEZ ASCISCINS

Muleete est ime contrée la ou le Viel de la montagne soloit demorer ansienemant. Muleete vaut a dire [heretiques selon la loy] de Sarain. Or vos conterai tout sou afer solonc que je meser Marc oi la conter a plusors homes.

Le Viel estoit apellé en lor lengajes Alaodin. Il avoit fait fer entres deus montagnes, eu une valé, le plus grant jardin et les plus biaus que jamés fust veu. Il hi a de tous buen fruit don monde. Et qui avoit fait fer les plus belles maison et les plus biaus palais que unques fuissent veu: car il estoient dorés et portrait de toutes les belles coses dou monde. Et encore hi avoit fait faire conduit, que por tel coroit vin, et por tel lait, et por tel lait, et por tel eive. Il hi avoit dame et dameseles, les plus bielles dou monde, les quelz sevent soner de tuit enstrumenti et chantent et calorent miaus que autres femes. Et fasoit le Vielz entendre a sez homes que col jardin estoit parais. Et por ce l’avoit faite en tel mainere que Maomet ne fist entendre a les Sarain que celz que vont en parais hi aront belles femes tant quant il voudront a lor volontés et que hi treverent flum de vin et de lait et de mel et d’eive. Et por ce avoit fait fer cel jardin senblable au parais que Maomet avoit dit a Sarain et les Sarain de celle contrée croient voiremant que cel jardin soit parais.

Et en cest jardin ne introit nul homes jamés, for solemant celz que il voloit fer asisin. Il avoit un castiaus a l’entree de cel jardin si fort ne doutroit home dou monde; et por autre part ne i se pooit entrer que por iluec. Les Vielz tenoit o lui, en sa cort, tuit les jovenes de doç anz en vint de la contrée, ce estoient celz que senbleient estre homes d’armes; les quelz sa voient bien por oir dir, solonc que Maomet lor profete dist elz, que le parais estoit fait en tel maner com je vos ai contés: et ensi croient il voiramant. E que vos en diroie? Li Vieilz en fasoit metre de cesti jeune en cel parais a quatre et a x et a xx, selonc que il voloit, en cest mainere: car il faisoit, elz douer bevrajes por lo quel il s’adormoit mantinant; puis les faisoit prendre et metre en cel jardin et les faisoit desveiller.

XLII

COMANT LE VlEL DE LA MONTAGNE FAIT PARFAIT ET OBEIENT SEZ ASCISCINS.

Et quant les jeunes estoient desvoillés, et il se trovent laiens et il voient toutes cestes couses que je vos ai dit, il croient estre en parais voiramant. Et les dames et les dameseles demoroient tout jor con elz sonant et cantant et faisant grant soulas; et en fasoient a lor voluntés. Si que cisti jeune avoient tout ce que il voloient et jamés por lor volontés ne istront de laiens. Et le Viel tient sa corte mout belle et grant et demore mout noblemant et fait creere a cel senple jens des montagnes que entor lui sunt qu’il est profete: et ensi croient il voiramant.

Et quant le Vel en vult aucun por envoier en aucun leu e faire occire aucun home, il fait doner le be[v]raje a tant come il li plet; et quant il sunt endormia il fait prendre [et porter] en son palasio. Et quant cesti jeune sunt desveillés, et il se trovent en cel caustiaus el palais, il s’en font grant meraveie et nen sunt pas lies, car del parais dont il venoient por lor voluntés nen s’en fuissent il jamés partis. Il alent mantinant devant li Viens et se humelient mout ver lui, come celz que croient que soit grant profete. Le Vielz le demande dont il vienent et celz dient qu’il vienent dou parais. Et disoient que voiramant est cel le parais come Maomet dist a nostri ancesor. Lor content toutes les couses qu’il hi trovent. Et le autre que ce oent et ne avoient esté, avoient grant volunté d’aler el parais et avoient volunté de morir porcoi il hi posent aler et mout desiroient cel jor qu’il hi aillent. Et quant le Vielz vuelt faire occir un grant sire, il fait aprover de sien asciscin celz que meior estoient. Il envoie plosors ne grantment logne environ soi por les contrées, et lor comandent qu’il ocient cel homes. Celz vont mantinant et font le comandamant lor segnor, puis retornent a cort — celz que escanpent, car de telz hi a que sunt pris et morti — puis qu’il ont occis le home.

XLIII

COMANT LES ASOISCIN SE AFAITENT A MALFER

Et quant il sunt torné a lor seignor, [celz] que escanpé sunt, il li dient que il avoient bien achevé la bisogue. Li Vielz fait elz grande joie et grant feste: et bien savoit celui que avoit fait greignor ardemant, car il avoi mandé, darere chascun, de sez homes porcoi il li seusent dir lequel est plus ardi et meior a ucir homes.

Et quant le Vielz voloit fair occir aucun segnor ou aucu[n] aotro homo, il prennoit de cesti sien asciscin et les envoie la ou il voloit, et lor disoit qu’il les voloit mandere en parais et qu’il alasent occire le tiel homes et, se il morisen, que tant tosto ira en parais. Celz, que cest estoit lor comandés por le Vielz, le fasoieut mout voluuter plus que couse que il peussent faire et aloient et fasoient tout ce que le Viel lor comandoit. Et en ceste mainere ne escanpoit nul home que ne fust occis, quant le Vielz de la montagne voust. Et si vos di tout voiramant que plosors rois et plusors barons li fasoient treu et estoien bien con lui por dotance que il ne li feisse occire.

Or vos ai contés de l’afer dou Vielz de la montagne et de sez asescin; or vos conterai comant il fu destruit et por cui. Et encor vos vuoil dir un antre chouse que je avoi laissé de lui. Car je vos di que cest Vielz [avoit esleu deus autres Vielz] qui estoient sotopost a lui et tenoient toute sa mainere et sez costumes: et le un envoie eles parties de Domas et le autre envoie en Cordistan. Or laison de ce et venion a sa destrucion. Il fu voir que, entor a les mcclxii anz que avoit que Crist avoit nasqui, Alau, les sire des Tartars dou levant, que soit toutes cestes mauveis chouse que cest Vielz faisoit, il dit a soi meesme qu’il le fara destruere. Adonc prist de sez baro[n] e les envoie a cest caustiaus con grant gens. Et asejent le caustaus bien trois anz que ne le postrent prendre. Et ne l’ausent jamés pris tant com il aussent en que mengier; mes a chief de trois anz il ne ont plus que mangier. Adonc furent pris et fu ocis le Vielz que avoit a nom Alaodin, con tute sez homes. Et de cestui Viel jusque a cestui point ne i ot Viel ne nul asescin et en lui se fenist toute le segnorie et les maus que les Vielz de la montagne avoient fait jadis ansi[e]nemant.

Or nos laison de cest matière et aleron avant.

XLIV

CI DEVISE DE LA CITÉ DE SAPURGAN

Et quant l’en se part de cest caustiaus, l’en chevauche por biaus plain et por bele vallee et por belle costeres, la ou il a biaus herbajes et bon pascor et fruit asez et de toutes coses en grant abundance. Et les ost hi demorent voluntieres por le grant plantée qui hi estoient. Et cest contrée durent bien vi jornees et hi a villes et caustiaus et les homes aorent Maomet. Et alcune foies trouve l’en desert de lx milles, et de l, es quelz ne i se trove eive, mes convene que les homes les portent avuec elz; [les] bestes ne boivent jusque a tant qu’il ne sunt ensi de cel desert et venus as leu ou il trovent eive.

Et quant l’eu a chavauchés vi jornee tel que je vos ai contés, adunc treuve l’en une cité, qui est apelé Sopurgan. Elle est ville de grant plantée de toutes couses. Et vos di qui hi a les meior melon do monde en grandisime quantité, qu’il les font secher en ceste mainere: car il les trincent tous environ sicom coroies, puis les metent au soleil et li font secher et devienent plus douce que mel. Et vos di qu’il en font mercandie et li vont vendant por la contrée environ a grant plantée. Et hi a veneison de bestes et de aisiaus otre mesure.

Or nos lairon de ceste ville et vos conteron do un autre cité que Bale a nom.

XLV

CI DEVISE DE LA NOBLE ET GRANT CITÉ DE BALC

Balc est une noble cité et grant. Et jadis fu asez plus nobles et pluis grant, car les Tartars et autres gens les ont gastés et domajés. Car je vos di qu’il hi ot jadis maint biaus palais et maintes bielles mason de marbre: et encore hi sunt, destruite et gastee. Et si vos di que en ceste cité prist Alexandre a feme la fille de Dayre, solonc que lor disoit de celle cité. Les gens aorent Maomet. Et si sachiés que jusque a ceste cité dure la tere dou sire des Tartars do levant et a ceste ville sunt le confin de Persie, entre grec et levant.

Or nos laison de ceste cité et enterron a conter d’un autre pais que s’apelle Dogana. Quant l’en s’en part de ceste cité que je vos ai contés, il cheuvache bien xii jornee entre levant e grec, que l’en ne treuve nulle abitasson, por ce que les jens sunt toutes fuies as montagnes en fortresce, por paor des males jens et de les ostes que mout fasoient elz domajes. Et vos di qu’il hi a aigue asez; venesion asez; et des leon hi a encore. Viande ne i treuve l’en pas en tout ceste doce jornee; mes convient que celz que pour illuec vont portent la viande avec elz por lor chevaus et por lor meesme.

XLVI

CI DEVISE DE LA MONTAGNE DOU SAL

Et quant l’en [a] aies ceste doçe jornee, il treuve un caustiaus que est apellés Taican, la u il a grant merchés de blés. Et est en mout belle contrée et les sien montagnes dever midi sunt mult grant et sunt toute sal. Et tout la contrée environ trointe jornee vieneut por cel sal, qui est le meior do monde. Il est si duro que l’en n’en pont prendre se no con grant pigon de fer. Et vos di qu’il est en si grant abundance que tout lo Monde en avrent asez jusque a la fin dou sei[c]le.

Et quant l’en s’en parte de ceste cite, il ala trois jornee entre grec et levant, toites foies trouvant bielle contrée, la ou l’en trove abitasson asez, et planteuse de fruit et de bles et de vignes. Les [jens] orent Maomet. Il sunt mauvés jens et morturiés. Il demorent mult en beverie, car il boivent volunter: car il ont mont bon viu enet. Il ne portent en lor chef rien, for une corde lungue x paumes et la s’environent en[tor] lor teste. Il sunt mout buen chaçaor et prenent venesion assez. Et ne ont autres vestimens for que le pelles des bestes qu’il prennent in [celle cacerie; et] celles concent et s’en font vestimens et causemant. Et caschun sevent concier les peles de bestes qu’il prenent.

Et quant l’en a alés trois jornee, l’en treuve une cité que est appelés Scasem, qui est a u[n] cuens; et les sien autres cités et caustiaus sunt es montagnes. Et por mi ceste cité passe un fium auques grant. Il a maint porches spin. Et quant les caçaors les velent prendre, et il le mettent les chen souvre, les porches s’acoillent toutes ensenble, puis jete le spine qu’il a sor son dos et por le costé sor les kiens et les ennavres en plosor leus.

Ceste Scasem est en une grant provences [qui ausi a a nom Scasem]. Et a langages por soi. Et les vilan que ont lor bestiames demorent es montagnes, car il hi font belles abitasion et grant. Car il hi font cavernes: et le puent faire legermant, por ce [que] les montagnes sunt de tere.

Et quant l’en s’en part de cest cité que je vos ai dit desovre, l’en ala trois jornee que ne trove abitasion nulle, ne a mangier ne a hoir. Mes les viandant l’aportent cun elz. Et a chief de trois jornee treuve l’en la provence de Balasian et vos divisarai de son afer.

XLVII

Cl DEVISE DE LA GRANT PROVENCE DE BALASCIAN

Balascian est une provence que les gens aorent Maomet׳ et ont langajes por elz. II est grant roiames et se roit por hereditajes: ce est que de ub lignajes sunt, desendu dou roi Alexandre et de la fille del roi Dayre, le grant sire de Persie. Et encore s’apelent tuit celz rois Çulcarnein, en saraisin lor langajes, que vaut a dire en fransois Alixandre, por le amor dou grant Alixandre.

En ceste provence naisent le pieres presioses que l’en appelle balasci, que sunt mont belles et de grant vaillance. Et naisent en le roces des montagnes. Et vos di qu’il font grant cavernes es montagnes et vont mout sout, ausi cum finit celz que cavent la voine de l’argent. Et ce est en une prope montagne que est apellee Sighinan. Et encore sachiés que le roi les fait caver por lui; ne null’autre home ne i poroit aler a cele montagne por caver de celz balasci que ne fost mort mai[n]tinant. Et encore vos di qu’il est poine la teste et l’avoir se nul en trasse aucun de son roiames. Car le roi les envoie por sez homes as autres rois et as autres princes et grant seignors: a cel por treu, et a cel por amor, et encore en fait vendre por [or] et por arjento. Et ce fait le roi por ce que sez balaxi soient chier et de grant vaillance come il sunt. Car se il en laisast caver as autres homes et porter por le monde, il se ne traierent tant qu’il ne seroient si cher ne de si grant vaillance. Et por ce hi a mis si grant paine le roi porcoi nul n’en traie nul sanz sa paroulle.

Et encore sachiés de voir que en cest meisme contrée, en une autres montagnes, se trouvent les pieres des quelz l’en fait le açur: et ce est le plu[s] fin açur et le meior qui soit ou mo|de. E les pieres que je vos ai dit, de coi l’en fait l’açur, est voine que naist eu montagnes come autres voiries. Et encore vos di qu’il hi a montagnes en quoi l’en treuve voine, des quelz traient argent a grant plantée. Il est mout froide contrée et provence.

Et encore sachiés qu’il hi naisent mont buen chavalz et sunt grant coreor et ne portent fer en lor pies: et si vont por montagnes toz jors.

Encore hi naisent en celle montagnes faucons sacri que mont sunt buen et bien volant. Et ausint hi naisent les faucons lanier. Venesion et chach[a]jonz de bestes et d’ausiaus hi a grant plantée. Forment ont buen; orçe ont sanz escorce. Olio ne ont d’olive, mes il le font de susiman et de noce.

E[n] ceste roiame ha maint estroit pas et maint forti leu, si qu’il ne ont doutee que nulles jens hi pensent entrer por lor daumager. Et lor cités et lor caustiaus sunt en grande montagnes, en fortisme leus. Il sunt buen archier et bon caçaor et la greignor partie vestent cuir de bestes, por ce qu’il ont grant charestie de dras. Et les grant dames et les gentilz portent braies tel com je vos dirai. Il hi a de telz dames que en une brae, ce sunt le muandes dejanbe, metent bien C brace de toile bansin et de tel hi a que en meten LXXX, et de tel LX; et ce font elle por mostrer que aient grose natege, por ce que lor homes se deletent en groses femes.

Or vos avun dit de cest roiame et en laiseron atant et vos conteron d’une deverse gens, que sunt ver midi, logne de ceste provence x jornee.

XLVIII

CI DEVISE DE LA GRANT PROVENCE DE PASCIAI

Il est voir que x jornee ver midi loigne da Balascian a une provence que s’apelle Pasciai. Et ont langajes por elz. [Les] jens sunt ydules que aorent le idres. Il sunt brune jens. il savent mult de incantamant et de ars diabolitique. Les homes portent a lor oreilles cerchiaus et bocles d’or et d’argent et de perles et de pieres presioses assez. Il sunt molt malisieuse jens et sajes de lor costumes. Ceste provence est molt caut leu. Lor viandes est chars et ris.

Or laison de ceste et vos conteron do un autre provence que est logne de ceste vii jornee, ver isceloc, que a nom Chesciemur.

XLIX

CI DEVISE DE LA PROVENCE DE KESIMUR

Kesiinur est une provence que encore sunt ydoles et ont lingajes por soi. Il sevent tant d’incantamant des diables que ce est mervoie. Car il font parler as ydres. Il font por incantamant canger les tens et font faire le grant oscurité. Il font por l’incanter et por sens si grant chouses qu’el ne est nulz que ne le vist qui le poust croire. Et si vos di que il sunt chief des autres ydoles et de lor desenderent le ydres.

Et de ceste leu poroit l’en aler a la mer de Endie.

Il sunt brun et maigri; les femes sunt moût belles selonc fames brunes. Lor viande est chars et ris. Elle est tenpree terre, que ne i a trop chaut, ne trop froit. Il hi a cités et caustiaus assés. Il ont boschajes et desers et tant fortissimes pas qu’il no ont dotee de nelui. Et |se] mantinent por eles mesmes, car il ont lor roi que mantienent la justisie.

Il ont hermites solonc lor costumes que demorent en lor hermitajes et font grant astinence de rnangier et de boir et sunt mont cast de loxurie et se gardent otre mesure de nun fer pechiés que contre lor foi soit. Il sunt tenu de lor jens mont saintes. Et vos di qu’il vivent por grant aajes et le grant astinence qu’il font de no pecher font il por l’amor de lor ydres. Et encore ont abaie et monester asez de lor foi.

Et le coral que de nostre tere s’aporte po[r vendre se] vende plus en cele contrée que en autre.

Or nos lason de ceste provences et de cest parties e ne iron avant, por ce que se nos alaisomes avant nos entreronmes en Yndie et je ne i voil entrer ore a cestui point, por ce que au retorner de nostre voie vos conteron toutes les couses d’Ynde por ordr[e]. Et por ce retorneron a nostres provence ver Baldascian, porce que d’autre partie ne poron aler.

CI DEVISE DOU GRANDISIME FLUM DE BALASCIAN

Et quant l’en se part de Badascian, l’en ala douçe jornee entre levant et grec sor por un flum qui est do frere au seignor de Badascian, la ou il a chaustiaus et habitasion asez. Les gens sunt vaillans et orent Maomet. Et a chief de doçe jornee treuve l’en une provence ne trop grant, car ell’est trois jornee por toutes pars et est appellés Vocan.

Les gens aorent Maomet et ont langue por elz. Et sunt prodomes d’armes. [E] n’ont seignor [for que un que il appellent None] que vaut a dir en langue françois cuenz; et sunt [sout]post au seignor de Badausian. Il ont bestes sauvages asez et venejon et chachajon de toites faites.

Et quant l’en se part de ce leu, ala trois jornee por grec, toutes foies por montagnes. Et monte l’en tant que l’en dit que cel est le plus aut leu deo inonde. Et quant l’en est en cel haut leu, adonc treuve un plan entres deus montagnes eu quel a u[n] flum mout biaus. Et hi a le meillor pascor dou monde. Car une magre beste hi devent grasse en x jors. Il h i a grant abondance de toutes sauvagines. Il hi a grant moutitude de monton sauvages que sunt grandisme. Car ont les cornes bien VI paumes et ao main IIII ou III. Et de cest cornes font le pastore grant escueles la o il mengiunt. Et encore les pastres de ceste cornes encludent les leus ou il tienent lor bestes.

Et por cest plain ala l’en bien doçe jornee et est apellee Pamier. Ne en toutes cestes xii jornee ne [a] abitasion ne herbages, mes convent que les viandant portent les viandes con elz. Oisians volant ne i a nul por l'aut len et froit que est. Et si vos di que le feu por cel grant froit ne est si cler ne de cel color come en autre leu et ne se cuient bien les couses.

Or laison de ce et vos conteron encore des autres couses avant por grec et por levant. Et quant l'en est aléd ces doçe jornees que je vos ai dit, il convient couste l'en chavauchent bien XL jornee entre grec et levant, toutes foies por montagnes et por couste et por valee et passent maintes fluns et mantes desers leus. Ne en toutes cestes jornee ne [a] habitasion ne erbaiges, mes les vian[d]ant convent que portent les viandes. Cest contrée est appelles Belor. Les jens demorent es montagnes mont liant. Il sunt ydres et mont sauvajes et ne vivent for que de chaçagion de bestes. Lor vestiment sunt de cuir de bestes. Et sunt mauves jens duremant.

Or laison de cest contrée et vos conteron de la provence de Cascar.

Cl DEVISE DOU ROIAUME DE CASCAR

Cascar fu jadis roiames, mes orendroit est soutpost au graut [kaan]. Les jeus aorent Maomet. II hi a viles et chaustiaus assez et la greignor cité et la plus noble est Cascar. Et sunt ausi entre grec et levant, il vivent de mercandies et d’ars. Il ont moult biaus jardins et vignes et belles posesion. Il hi naist banbaxe asez. Et de ceste contrée isent niant mercant que vunt por tout le monde faisant mercandies. Il sunt mout escarse jeus et miserables: car maus menuient et maus boivent. Et en ceste contree demorent auques cristiens nestorin que unt lor yglise et lor loy. Et les gens de la provence ont lengue por soi. Ceste proveuce dure V jornee. Or nos laison de ceste contree et vos parleron de Sanmarcan.

LII

CI DEVISE DE LA GRANT CITÉ DE SANMARCAN

Sanmarcan est une grandisme cité et noble. Les jens sunt cristiens et saraçins. II sunt an neveu dou grant can, et ne est pas son ami, mes plusors foies a nimisté cun lui. Ele est ver maistre. Et vos dirai une grant mervoie que aviut en ceste cité.

II fu voir qu’il ne a encore grament de tens que Ci[a]gatai, le frere cbarnaus au grant can, se fist cristiens et estoit seignors de ceste contree et de maintes autres. Et les cristiens de le cite de Sanmarcan, quant il virent que le seignor estoit cristiens, il en our grant leese. Et adonc firent en celle cite une grant gliese a le onor de saint Johan Batiste: et ansi s’apelloit celle yglise. Il pristent une mout belle pieres que de saraisinz estoit et la mistrent por pilier d’une colone que eu mileu de le yglise estoit et sostenoit la covreure.

Or aviut que C[ia]gatai murut. Et quant les saraçins virent que celui estoit mort, et por ce que il avoient eu et avoient toutes fois grant ire de celle pieres que estoit en l'eglise des cristiens, il distrent entr’aus qu’il vulent celle pieres por force. Et ce pooient il bien fair car il estoient x tant que les cristiens. Et adonc auquans des meiors saracin aient a le ygliese de saut Johan et distrent a cristiens qu’i estoient qu’il voloient celle pieres que lor avoit esté. Les cristiens distrent qu’il les en volent [doner] tout ce qu’il vodront et laissast la piere, por ce que trop seroit grant domajes de le yglise se celle pieres s’en traisti hors. Les saracin distrent qu’il n’en voloient or ne tesor, mes voloient lor pieres en toutes maineres. Et que vos en diroie? La segnorie estoit a cel neveu don grant can. Il font faire comandamant as cristiens que de celui jor a deus jors deussent rendre celle pieres as saraçinz.

Et quant les cristien ont eu cel comandement il unt grant ire et ne sevent qu’il deussent faire. Or en avint tel miracle com je vos conterai.

Sachiés que quant le maitin dou jor que la pieres se dovoit rendre fu venu, la colonne que estoit sor la pieres, por la volontés dou nostre seignor Jesucrit, se hoste de la pieres et se fait en aut bien trois paumes; et se sostenoit ausi bien com se la pieres hi fust sout. Et toutes foies, de celui jor avant, est ausi demoré celle collune et encore est elle ensint, Et ce fu tenu et encore est tenue un de grant miracle que avenisse au monde.

Or nos laison de ce et aleron avant et vos conteron d'une province que est appellés Yarcan.

XLIV (Book I, 26)

CONCERNING THE CITY OF SAPURGAN

On leaving the Castle, you ride over fine plains and beautiful valleys, and pretty hill-sides producing excellent grass pasture, and abundance of fruits, and all other products. Armies are glad to take up their quarters here on account of the plenty that exists. This kind of country extends for six days' journey, with a goodly number of towns and villages, in which the people are worshippers of Mahommet. Sometimes also you meet with a tract of desert extending for 50 or 60 miles, or somewhat less, and in these deserts you find no water, but have to carry it along with you. The beasts do without drink until you have got across the desert tract and come to watering places.

So after travelling for six days as I have told you, you come to a city called Sapurgan. It has great plenty of everything, but especially of the very best melons in the world. They preserve them by paring them round and round into strips, and drying them in the sun. When dry they are sweeter than honey, and are carried off for sale all over the country. There is also abundance of game here, both of birds and beasts.

XLV (Book I, 27)

OF THE CITY OF BALC

Balc is a noble city and a great, though it was much greater in former days. But the Tartars and other nations have greatly ravaged and destroyed it. There were formerly many fine palaces and buildings of marble, and the ruins of them still remain. The people of the city tell that it was here that Alexander took to wife the daughter of Darius. Here, you should be told, is the end of the empire of the Tartar Lord of the Levant. And this city is also the limit of Persia in the direction between east and north-east.

Now, let us quit this city, and I will tell you of another country called Dogana. When you have quitted the city of which I have been speaking, you ride some 12 days between north-east and east, without finding any human habitation, for the people have all taken refuge in fastnesses among the mountains, on account of the Banditti and armies that harassed them. There is plenty of water on the road, and abundance of game; there are lions too. You can get no provisions on the road, and must carry with you all that you require for these 12 days.

XLVI (Book 1, 28)

OF TAICAN, AND THE MOUNTAINS OF SALT. ALSO OF THE PROVINCE OF CASEM

After those twelve days' journey you come to a fortified place called Taican, where there is a great corn market. It is a fine place, and the mountains that you see towards the south are all composed of salt. People from all the countries round, to some thirty days' journey, come to fetch this salt, which is the best in the world, and is so hard that it can only be broken with iron picks. 'Tis in such abundance that it would supply the whole world to the end of time. [Other mountains there grow almonds and pistachioes, which are exceedingly cheap.]

When you leave this town and ride three days further between north-east and east, you meet with many fine tracts full of vines and other fruits, and with a goodly number of habitations, and everything to be had very cheap. The people are worshippers of Mahommet, and are an evil and a murderous generation, whose great delight is in the wine shop; for they have good wine (albeit it be boiled), and are great topers; in truth, they are constantly getting drunk. They wear nothing on the head but a cord some ten palms long twisted round it. They are excellent huntsmen, and take a great deal of game; in fact they wear nothing but the skins of the beasts they have taken in the chase, for they make of them both coats and shoes. Indeed, all of them are acquainted with the art of dressing skins for these purposes.

When you have ridden those three days, you find a town called Casem, which is subject to a count. His other towns and villages are on the hills, but through this town there flows a river of some size. There are a great many porcupines hereabouts, and very large ones too. When hunted with dogs, several of them will get together and huddle close, shooting their quills at the dogs, which get many a serious wound thereby.

This town of Casem is at the head of a very great province, which is also called Casem. The people have a peculiar language. The peasants who keep cattle abide in the mountains, and have their dwellings in caves, which form fine and spacious houses for them, and are made with ease, as the hills are composed of earth.

After leaving the town of Casem, you ride for three days without finding a single habitation, or anything to eat or drink, so that you have to carry with you everything that you require. At the end of those three days you reach a province called Badashan, about which we shall now tell you.

XLVII (Book 1, 29)

OF THE PROVINCE OF BADASHAN

Badashan is a Province inhabited by people who worship Mahommet, and have a peculiar language. It forms a very great kingdom, and the royalty is hereditary. All those of the royal blood are descended from King Alexander and the daughter of King Darius, who was Lord of the vast Empire of Persia. And all these kings call themselves in the Saracen tongue Zulcarnian, which is as much as to say Alexander; and this out of regard for Alexander the Great.

It is in this province that those fine and valuable gems, the Balas Rubies, are found. They are got in certain rocks among the mountains, and in the search for them the people dig great caves underground, just as is done by miners for silver. There is but one special mountain that produces them, and it is called Syghinan. The stones are dug on the king's account, and no one else dares dig in that mountain on pain of forfeiture of life as well as goods; nor may any one carry the stones out of the kingdom. But the king amasses them all, and sends them to other kings when he has tribute to render, or when he desires to offer a friendly present; and such only as he pleases he causes to be sold. Thus he acts in order to keep the Balas at a high value; for if he were to allow everybody to dig, they would extract so many that the world would be glutted with them, and they would cease to bear any value. Hence it is that he allows so few to be taken out, and is so strict in the matter.

There is also in the same country another mountain, in which azure is found; 'tis the finest in the world, and is got in a vein like silver. There are also other mountains which contain a great amount of silver ore, so that the country is a very rich one; but it is also (it must be said) a very cold one.

It produces numbers of excellent horses, remarkable for their speed. They are not shod at all, although constantly used in mountainous country, and on very bad roads. [They go at a great pace even down steep descents, where other horses neither would nor could do the like. And Messer Marco was told that not long ago they possessed in that province a breed of horses from the strain of Alexander's horse Bucephalus, all of which had from their birth a particular mark on the forehead. This breed was entirely in the hands of an uncle of the king's; and in consequence of his refusing to let the king have any of them, the latter put him to death. The widow then, in despite, destroyed the whole breed, and it is now extinct.

The mountains of this country also supply Saker falcons of excellent flight, and plenty of Lanners likewise. Beasts and birds for the chase there are in great abundance. Good wheat is grown, and also barley without husk. They have no olive oil, but make oil from sesamé, and also from walnuts. [In the mountains there are vast numbers of sheep—400, 500, or 600 in a single flock, and all of them wild; and though many of them are taken, they never seem to get aught the scarcer. Those mountains are so lofty that 'tis a hard day's work, from morning till evening, to get to the top of them. On getting up, you find an extensive plain, with great abundance of grass and trees, and copious springs of pure water running down through rocks and ravines. In those brooks are found trout and many other fish of dainty kinds; and the air in those regions is so pure, and residence there so healthful, that when the men who dwell below in the towns, and in the valleys and plains, find themselves attacked by any kind of fever or other ailment that may hap, they lose no time in going to the hills; and after abiding there two or three days, they quite recover their health through the excellence of that air. And Messer Marco said he had proved this by experience: for when in those parts he had been ill for about a year, but as soon as he was advised to visit that mountain, he did so and got well at once].

In this kingdom there are many strait and perilous passes, so difficult to force that the people have no fear of invasion. Their towns and villages also are on lofty hills, and in very strong positions.[NOTE 8] They are excellent archers, and much given to the chase; indeed, most of them are dependent for clothing on the skins of beasts, for stuffs are very dear among them. The great ladies, however, are arrayed in stuffs, and I will tell you the style of their dress! They all wear drawers made of cotton cloth, and into the making of these some will put 60, 80, or even 100 ells of stuff. This they do to make themselves look large in the hips, for the men of those parts think that to be a great beauty in a woman.

XLVIII (Book I, 30)

OF THE PROVINCE OF PASHAI

You must know that ten days' journey to the south of Badashan there is a Province called Pashai, the people of which have a peculiar language, and are Idolaters, of a brown complexion. They are great adepts in sorceries and the diabolic arts. The men wear earrings and brooches of gold and silver set with stones and pearls. They are a pestilent people and a crafty; and they live upon flesh and rice. Their country is very hot.

Now let us proceed and speak of another country which is seven days' journey from this one towards the south-east, and the name of which is Keshimur.

XLIX (Book I, 31)

OF THE PROVINCE OF KESHIMUR

Keshimur also is a Province inhabited by a people who are Idolaters and have a language of their own. They have an astonishing acquaintance with the devilries of enchantment; insomuch that they make their idols to speak. They can also by their sorceries bring on changes of weather and produce darkness, and do a number of things so extraordinary that no one without seeing them would believe them. Indeed, this country is the very original source from which Idolatry has spread abroad. In this direction you can proceed further till you come to the Sea of India.

The men are brown and lean, but the women, taking them as brunettes, are very beautiful. The food of the people is flesh, and milk, and rice. The clime is finely tempered, being neither very hot nor very cold. There are numbers of towns and villages in the country, but also forests and desert tracts, and strong passes, so that the people have no fear of anybody, and keep their independence, with a king of their own to rule and do justice.

There are in this country Eremites (after the fashion of those parts), who dwell in seclusion and practise great abstinence in eating and drinking. They observe strict chastity, and keep from all sins forbidden in their law, so that they are regarded by their own folk as very holy persons. They live to a very great age. There are also a number of idolatrous abbeys and monasteries. [The people of the province do not kill animals nor spill blood; so if they want to eat meat they get the Saracens who dwell among them to play the butcher.] The coral which is carried from our parts of the world has a better sale there than in any other country.

Now we will quit this country, and not go any further in the same direction; for if we did so we should enter India; and that I do not wish to do at present. For, on our return journey, I mean to tell you about India: all in regular order. Let us go back therefore to Badashan, for we cannot otherwise proceed on our journey.

L (Book I, 32)

OF THE GREAT RIVER OF BADASHAN

In leaving Badashan you ride twelve days between east and north-east, ascending a river that runs through land belonging to a brother of the Prince of Badashan, and containing a good many towns and villages and scattered habitations. The people are Mahommetans, and valiant in war. At the end of those twelve days you come to a province of no great size, extending indeed no more than three days' journey in any direction, and this is called Vokhan. The people worship Mahommet, and they have a peculiar language. They are gallant soldiers, and they have a chief whom they call None, which is as much as to say Count, and they are liegemen to the Prince of Badashan. There are numbers of wild beasts of all sorts in this region.

And when you leave this little country, and ride three days north-east, always among mountains, you get to such a height that 'tis said to be the highest place in the world! And when you have got to this height you find [a great lake between two mountains, and out of it] a fine river running through a plain clothed with the finest pasture in the world; insomuch that a lean beast there will fatten to your heart's content in ten days. There are great numbers of all kinds of wild beasts; among others, wild sheep of great size, whose horns are good six palms in length. From these horns the shepherds make great bowls to eat from, and they use the horns also to enclose folds for their cattle at night. [Messer Marco was told also that the wolves were numerous, and killed many of those wild sheep. Hence quantities of their horns and bones were found, and these were made into great heaps by the way-side, in order to guide travellers when snow was on the ground.]

The plain is called Pamier, and you ride across it for twelve days together, finding nothing but a desert without habitations or any green thing, so that travellers are obliged to carry with them whatever they have need of. The region is so lofty and cold that you do not even see any birds flying. And I must notice also that because of this great cold, fire does not burn so brightly, nor give out so much heat as usual, nor does it cook food so effectually.

Now, if we go on with our journey towards the east-north-east, we travel a good forty days, continually passing over mountains and hills, or through valleys, and crossing many rivers and tracts of wilderness. And in all this way you find neither habitation of man, nor any green thing, but must carry with you whatever you require.

The country is called Bolor. The people dwell high up in the mountains, and are savage Idolaters, living only by the chase, and clothing themselves in the skins of beasts. They are in truth an evil race.

LI (Book I, 33)
OF THE KINGDOM OF CASCAR.

Cascar is a region lying between north-east and east, and constituted a kingdom in former days, but now it is subject to the Great Kaan. The people worship Mahommet. There are a good number of towns and villages, but the greatest and finest is Cascar itself. The inhabitants live by trade and handicrafts; they have beautiful gardens and vineyards, and fine estates, and grow a great deal of cotton. From this country many merchants go forth about the world on trading journeys. The natives are a wretched, niggardly set of people; they eat and drink in miserable fashion. There are in the country many Nestorian Christians, who have churches of their own. The people of the country have a peculiar language, and the territory extends for five days' journey.

LII (Book I, 34)

OF THE GREAT CITY OF SAMARCAN

Samarcan is a great and noble city towards the north-west, inhabited by both Christians and Saracens, who are subject to the Great Kaan's nephew, Caidou by name; he is, however, at bitter enmity with the Kaan. I will tell you of a great marvel that happened at this city.

It is not a great while ago that Sigatay, own brother to the Great Kaan, who was Lord of this country and of many an one besides, became a Christian. The Christians rejoiced greatly at this, and they built a great church in the city, in honour of John the Baptist; and by his name the church was called. And they took a very fine stone which belonged to the Saracens, and placed it as the pedestal of a column in the middle of the church, supporting the roof.

It came to pass, however, that Sigatay died. Now the Saracens were full of rancour about that stone that had been theirs, and which had been set up in the church of the Christians; and when they saw that the Prince was dead, they said one to another that now was the time to get back their stone, by fair means or by foul. And that they might well do, for they were ten times as many as the Christians. So they gat together and went to the church and said that the stone they must and would have. The Christians acknowledged that it was theirs indeed, but offered to pay a large sum of money and so be quit. Howbeit, the others replied that they never would give up the stone for anything in the world. And words ran so high that the Prince heard thereof, and ordered the Christians either to arrange to satisfy the Saracens, if it might be, with money, or to give up the stone. And he allowed them three days to do either the one thing or the other. What shall I tell you? Well, the Saracens would on no account agree to leave the stone where it was, and this out of pure despite to the Christians, for they knew well enough that if the stone were stirred the church would come down by the run.

So the Christians were in great trouble and wist not what to do. But they did do the best thing possible; they besought Jesus Christ that he would consider their case, so that the holy church should not come to destruction, nor the name of its Patron Saint, John the Baptist, be tarnished by its ruin.

And so when the day fixed by the Prince came round, they went to the church betimes in the morning, and lo, they found the stone removed from under the column; the foot of the column was without support, and yet it bore the load as stoutly as before! Between the foot of the column and the ground there was a space of three palms. So the Saracens had away their stone, and mighty little joy withal. It was a glorious miracle, nay, it is so, for the column still so standeth, and will stand as long as God pleaseth.

Now let us quit this and continue our journey.

LIII

CI DEVISE DE LA PROVENCE DE YARCAN

Yarcan est une provence que dure de lonc cinq jornee. Les gens sunt de la loy Maomet et cristiens nestorinz hi a auques. Il sunt a cel neveu meisme dou grant can que je vos ai contés desovre. Il ont grant abundance de toutes chouses. Mes por ce que ne i a chonses que face a mentovoir en nostre, livre, et por ce laison de ce et vos conteron de Cotan.

LIV

CI DEVISE DE LA GRANT PROVENCE DE COTAN

Cotan est une provence entre levant et grec et est longue VIII jornee. il sunt au grant can. Les gens aorent tuit Maomet. Il hi a cités et caustiaus assez; et la plus noble cité et celle que est chief dou regn est appelles Cotan: ce est le nom de la provence. Il ha abundance de toutes couses. Il hi naist banbace assez.

Il ont vignes et possesion et jardinz assez. Il vivent de marchandies et de ars. Il ne sunt pas homes d’armes.

Or nos partiron de ci et vos conteron d’une autre provence que a a nom [Pem].

CI DEVISE DE LA PROVENCE DE PEM

Pem est une provence qui est longue cinq jornee entre levant et grec. Les jens aorent Maomet et sunt ao grant can. Il hi a villes et chaustiaus assez; et la plus noble cité, qui est chief dou reigne, est appelles Pem. Il hi a flum que i se treuvent pieres que l'en apelle diaspe et calcedoine assez. Il ont abundance de [toutes] couses. Il hi naist banbance assez. Il vivent de mercandies et d’ars. Et vos di qu’il ont un tel costumes com je vos dirai. Car quant une feme a un mari, et il se part d’elle por aler en voiajes, et que doie demorer dei xx jors en sus, la feme, tant tost que son mari est parti por aler en voiajes, elle prant mari, et ce puet elle bien faire por lor usance. Et les homes, laonques il aillent, prenent fames ausint.

Et sachiés que toutes cestes provences que je vos ai contés, da Cascar jusque ci, et encore oltre avant, est de la grant Turchie. Or nos laison de ce et vos conteron d’une provence que est appelle Ciarcian.

LIII (Book I, 35)

OF THE PROVINCE OF YARCAN

Yarcan is a province five days' journey in extent. The people follow the Law of Mahommet, but there are also Nestorian and Jacobite Christians. They are subject to the same Prince that I mentioned, the Great Kaan's nephew. They have plenty of everything, [particularly of cotton. The inhabitants are also great craftsmen, but a large proportion of them have swoln legs, and great crops at the throat, which arises from some quality in their drinking-water.]

As there is nothing else worth telling we may pass on.

LIV (Book I, 36)

OF A PROVINCE CALLED COTAN

Cotan is a province lying between north-east and east, and is eight days' journey in length. The people are subject to the Great Kaan, and are all worshippers of Mahommet. There are numerous towns and villages in the country, but Cotan, the capital, is the most noble of all, and gives its name to the kingdom. Everything is to be had there in plenty, including abundance of cotton, [with flax, hemp, wheat, wine, and the like].

The people have vineyards and gardens and estates. They live by commerce and manufactures, and are no soldiers.

LV (Book I, 37)

OF THE PROVINCE OF PEIN

Pein is a province five days in length, lying between east and north-east. The people are worshippers of Mahommet, and subjects of the Great Kaan. There are a good number of towns and villages, but the most noble is Pein, the capital of the kingdom. There are rivers in this country, in which quantities of Jasper and Chalcedony are found. The people have plenty of all products, including cotton. They live by manufactures and trade. But they have a custom that I must relate. If the husband of any woman go away upon a journey and remain away for more than 20 days, as soon as that term is past the woman may marry another man, and the husband also may then marry whom he pleases.

I should tell you that all the provinces that I have been speaking of, from Cascar forward, and those I am going to mention [as far as the city of Lop] belong to Great Turkey.

LVI

CI COMANCE DE LA PROVENCE DE CIARCIAN

Ciarcian est une provence de la grant Turchie entre grec et levant. Les jens aorent Maomet. Il hi a viles et chastiaus asez et la mestre cité dou regne est Ciarcian. Il hi a fluns que moinent diaspes et calcedon, les qualz portent a vendre au Cata et n’ont grant profit, car il en ont asez et bones.

Et toute ceste provence est sablun: et de Cotan a Pen est ausi sablon, et da Pem ici est encore sablon. Et hi a niantes aigues mauves et ameres. Et encore hi a en plosors leus aigues doces et bones. Et quant il avint que oste passe por la contree, que il soient enemis, il fuient con lor femes et con [lor] filz et con lor bestes entre le sablon deus jornee ou trois, en leus ou il savent que aie aigue et qu’il peussent vivre con lor bestes. Et si vos di que nulz poit apercevoir la o il soient alés, por ce que le vent covre les voies dont il sunt alés de sablon, si que ne apert dont il soient alés et ne senble que por iluec alast nuques home ne beste. En telle mainere escanpent de lor ennemis com je vos ai dit. Et se il avint que por iluec passe ost qui soient ami, si fuient le bestes seulement, porcoi il ne velent qu’eles soient elz tollues et meugiés: car les ostes ne paient chouses qu’il prendes.

Et quant l’en s’en part de Ciarcian, il ala bien cinq jornee por sablon, la ou il a de mauveise aigue et d’ameres. Et en tel leu hi a des bones et douces. Et ne i ha cose que face a mentovoir en nostre livre. Et [a] chief de V jornee treuve l’en une cité que est au chef dou grant desert, la o les homes prenent les viandes por paser le desert. Et por ce laison de ce et vos conteron avant.

LVII

CI DEVISE DE LA CITÉ DE LOP

Lop est une graut cité que est au chef dont l'en entre en le grant desert, qui est apellé le desert de Lop. Et est entre levant et grec. Ceste cité est au grant can. Les jens aorent Maomet. Et vos di que cel que vuelent pasere le desert se repousent en ceste ville une semaine por resfre[s]cher elz et lor bestes. A chief d’une semaine, il prennent viandes por un mois por elz et por lor bestes. Et adont se parte l’en de ceste ville et entrent l’en eu desert.

Et vos di qu’il est longo, selonc que l’en dit, tant que en un anz aleroit l’en au chef. Et la o il est moin large se poine a passer un mois.

Il est toutes montagnes et sablon et valés. E ne i se trouve ren a mangier. Mes jeo vos di que quant l’en est alés un jors et une noit l’en trove eive de beres: mes mie aigue que peust avoir asez grant jens, mes cinquant ou cent homes con lor bestes. Et por tout le desert vos convent aler tontes foies un jorno et une nuit, avant que vos trovés eaues. Et si vos di que en trois leus, ou en quatre, treuve l’en eive amer et sause, et toutes les autres sunt bones, que sunt entor de XXVIII eives. Bestes ne oisiaus ne i a pas, por ce que il ne i treuvent a mangier.

Me[s] si vos di que l’en hi trouve une tel mervoie com je vos conterai. Il est voir que quant l’en chauvache de noit por cest desert, et il avent couse que aucun reumagne et s’esvoie de sez conpains por dormir ou por autre chouse, et il vuelt puis aler por jugnire sez conpagnons, adonc oient parlere espiriti en mainiere que senblent que soient sez conpagnons: car il les appellent tel fois por lor nom. Et plosors foies les font devoier en tel mainere qu’il ne se trevent jamés; et en ceste mainere en sunt ja maint morti et perdu.

Et encore vos di que [le] jor meisme oient les homes ceste voices de espiriti et vos semble maintes foies que vos oiés soner manti instrumenti et propemant tambur.

E[n] ces |maineres se passe ceste desert et a si grant anuie com vos avés oi. Desormés nos lairon dou desert que bien vos avun dit tout l’afer; et vos conteron des provences que l’en treuve quant isti do desert.

LVIII

CI DEVISE DE LA PROVENCE DE TANGUT

Et quant l’en a chevauchés cest troint jornee dou desert que je vos ai dit, adonc treuve l'en une cité que est apellés Saciou, qui est au grant kaan. La provence s’apelle Tangut. Il sunt tuit ydres. Bien est il voir qu’il a auques cristiens nestorin. Et encore hi a saracins. Les ydres ont langajes por elz. La ville est entre grec et levant. Il ne sunt jens que vivent de mercandies, mes vivent don profit des blés qu’il recoient de la tere.

Il ont maintes abaye et mant moster, les quelz sunt tuit plen de ydres de mainte faision, as quelz font grant sacrificie et grant honor et granti reverence. Et sachiés que tout les homes que ont enfanz font norir un mouton a honor de le ydres; et a chief de l'an, ou en la feste de san idre, eil que ont nodri le monton le moinent con sez enfanz devant le ydres, et li font grant reverence, et elz et lor enfanz. Et quant ont ce fait, il le font toit cuire. Puis le portent devant l’idre con grant reverence et iluec le laissent tant qu'il ont dit lor ofice et lor preier que le ydre sauvent lor filz; et dient que le ydre menuient la sostance de la cars. Puis que il ont ce fait, il prenent celle cars que devant le ydre avoit esté et la portent a lor maison ou en autre leu qu’il voilent et mandent por lor parens et le menuent cun grant reverence et a grant feste. Et quant il ont manjés la cars, et il reculient les oses et le sauvent en arche mout sauvemant.

Et sachiés que tuit les ydules dou monde, quant il morurent, les autres font ardoir les cors. Et encore vos di que quant cesti ydres sunt portés de lor maison au leu o il doient estre ars, entre voies, en auquant leus, les parens dou mors ont fait emi la voie une maison de fust coverte de dras de soie et de dras d’ore. Et quant le mort est porté devant ceste maison si aornés. il s’arestent; et les homes gitent devant le mors vi[n] et viandes assez. Et ce font il por ce que il dient que a tiel honor sera il recevu en l’autre siecle. Et quant il est aportés au leu ou il doit estre ars, ses parens font entailler homes de carte de papir et chevaus et gamiaus et monete grant come biçans; et toutes cestes couses funt ardoir avec le cors. Et dient que en le autre monde le mors aura tant esclaif et tantes bestes et tantes monto[n]s com il font ardoir de charte. Et encore vos di que quant le cors sunt porté a ardoir, tuit les stormens de la tere vont sonant avante le cors.

Et encore vos di do un autre chouse: que quant cesti ydres sunt mors, il mandent por lor astrolique et dient elz la nasion dou mort, ce est quant il nasqui, de quel mois et quel jorno et l'oire. Et quant les astroilique le a entandu, il fait sez endevinaille por ars diabolique et dit, puis qu’il a fait sez ars, le jor que le cors se doit ardoir. E vos di que de tielz fait demorer que ne s’ard une semaine et de tielz un mois et de tielz VI mois. Et adonc convient que les parens dou mort les tegnent en lor maison taut com je vos ai dit. Car il ne firoient jamés ardoir jusque a tant que les endevinz lor dient qu’il soit bien ardoir. Endementier que le cors ne s’arde et demore en lor maison le tenent en tiel mainere. Car je vos di qu’il out une cassie de table grosses un paum et bien conjunte ensenble, tote enpointe noblemant, et hi metent le cors dedens et puis le covrent de tielz dras et si ordré et con canfara et con autre especes, que le cors ne pouce point a celz de la maison. Et encore vos di que les parens dou mors, ce sunt celz de la maison, ogne jor tant quant le cors hi demore, li font metre table et hi metent viande da mangier et da boir ausi com s’il fust vif et le metent davant la cascio ou le cors est et le laisent tant come l’en peusse avoir mengient et dient que s’arme menuie de cel viande. En tel mainer le tenent jusque au jor que il se mene a ardoir. Et encore vos di qu’il funt un autre chouse: que plosors foies cesti endevi[n] dient as pare[n]s des mors que il ne est buen que il traient por la porte de la maison le cors mors et trovent caison ou de staile ou d’autre chouse que soient encontre a celle porte. Et adonc les parens dou mors le funt traire por autre porte et maintes fois font ronpir les mur et d’iluec le funt trare.

Et tuit les ydules dou monde vont por la mainere que je vos ai dit.

Or nos laison de ceste matiere et vos parleron d’autre cité, que sunt ver maistre, joste le chief de cest desert.

LVI (Book I, 38)

OF THE PROVINCE OF CHARCHAN

Charchan is a Province of Great Turkey, lying between north-east and east. The people worship Mahommet. There are numerous towns and villages, and the chief city of the kingdom bears its name, Charchan. The Province contains rivers which bring down Jasper and Chalcedony, and these are carried for sale into Cathay, where they fetch great prices. The whole of the Province is sandy, and so is the road all the way from Pein, and much of the water that you find is bitter and bad. However, at some places you do find fresh and sweet water. When an army passes through the land, the people escape with their wives, children, and cattle a distance of two or three days' journey into the sandy waste; and knowing the spots where water is to be had, they are able to live there, and to keep their cattle alive, whilst it is impossible to discover them; for the wind immediately blows the sand over their track.

Quitting Charchan, you ride some five days through the sands, finding none but bad and bitter water, and then you come to a place where the water is sweet. And now I will tell you of a province called Lop, in which there is a city, also called LOP, which you come to at the end of those five days. It is at the entrance of the great Desert, and it is here that travellers repose before entering on the Desert.

LVII (Book I, 39)

OF THE CITY OF LOP AND THE GREAT DESERT

Lop is a large town at the edge of the Desert, which is called the Desert of Lop, and is situated between east and north-east. It belongs to the Great Kaan, and the people worship Mahommet. Now, such persons as propose to cross the Desert take a week's rest in this town to refresh themselves and their cattle; and then they make ready for the journey, taking with them a month's supply for man and beast. On quitting this city they enter the Desert.

The length of this Desert is so great that 'tis said it would take a year and more to ride from one end of it to the other. And here, where its breadth is least, it takes a month to cross it.

'Tis all composed of hills and valleys of sand, and not a thing to eat is to be found on it. But after riding for a day and a night you find fresh water, enough mayhap for some 50 or 100 persons with their beasts, but not for more. And all across the Desert you will find water in like manner, that is to say, in some 28 places altogether you will find good water, but in no great quantity; and in four places also you find brackish water. Beasts there are none; for there is nought for them to eat.

But there is a marvellous thing related of this Desert, which is that when travellers are on the move by night, and one of them chances to lag behind or to fall asleep or the like, when he tries to gain his company again he will hear spirits talking, and will suppose them to be his comrades. Sometimes the spirits will call him by name; and thus shall a traveller ofttimes be led astray so that he never finds his party. And in this way many have perished. [Sometimes the stray travellers will hear as it were the tramp and hum of a great cavalcade of people away from the real line of road, and taking this to be their own company they will follow the sound; and when day breaks they find that a cheat has been put on them and that they are in an ill plight.]

Even in the day-time one hears those spirits talking. And sometimes you shall hear the sound of a variety of musical instruments, and still more commonly the sound of drums. [Hence in making this journey 'tis customary for travellers to keep close together. All the animals too have bells at their necks, so that they cannot easily get astray. And at sleeping-time a signal is put up to show the direction of the next march.]

So thus it is that the Desert is crossed.

LVIII (Book I, 40)

CONCERNING THE GREAT PROVINCE OF TANGUT

After you have travelled thirty days through the Desert, as I have described, you come to a city called Sachiu, lying between north-east and east; it belongs to the Great Kaan, and is in a province called Tangut. The people are for the most part Idolaters, but there are also some Nestorian Christians and some Saracens. The Idolaters have a peculiar language, and are no traders, but live by their agriculture.

They have a great many abbeys and minsters full of idols of sundry fashions, to which they pay great honour and reverence, worshipping them and sacrificing to them with much ado. For example, such as have children will feed up a sheep in honour of the idol, and at the New Year, or on the day of the Idol's Feast, they will take their children and the sheep along with them into the presence of the idol with great ceremony. Then they will have the sheep slaughtered and cooked, and again present it before the idol with like reverence, and leave it there before him, whilst they are reciting the offices of their worship and their prayers for the idol's blessing on their children. And, if you will believe them, the idol feeds on the meat that is set before it! After these ceremonies they take up the flesh and carry it home, and call together all their kindred to eat it with them in great festivity [the idol-priests receiving for their portion the head, feet, entrails, and skin, with some part of the meat]. After they have eaten, they collect the bones that are left and store them carefully in a hutch.

And you must know that all the Idolaters in the world burn their dead. And when they are going to carry a body to the burning, the kinsfolk build a wooden house on the way to the spot, and drape it with cloths of silk and gold. When the body is going past this building they call a halt and set before it wine and meat and other eatables; and this they do with the assurance that the defunct will be received with the like attentions in the other world. All the minstrelsy in the town goes playing before the body; and when it reaches the burning-place the kinsfolk are prepared with figures cut out of parchment and paper in the shape of men and horses and camels, and also with round pieces of paper like gold coins, and all these they burn along with the corpse. For they say that in the other world the defunct will be provided with slaves and cattle and money, just in proportion to the amount of such pieces of paper that has been burnt along with him.

But they never burn their dead until they have [sent for the astrologers, and told them the year, the day, and the hour of the deceased person's birth, and when the astrologers have ascertained under what constellation, planet, and sign he was born, they declare the day on which, by the rules of their art, he ought to be burnt]. And till that day arrive they keep the body, so that 'tis sometimes a matter of six months, more or less, before it comes to be burnt.

Now the way they keep the body in the house is this: They make a coffin first of a good span in thickness, very carefully joined and daintily painted. This they fill up with camphor and spices, to keep off corruption [stopping the joints with pitch and lime], and then they cover it with a fine cloth. Every day as long as the body is kept, they set a table before the dead covered with food; and they will have it that the soul comes and eats and drinks: wherefore they leave the food there as long as would be necessary in order that one should partake. Thus they do daily. And worse still! Sometimes those soothsayers shall tell them that 'tis not good luck to carry out the corpse by the door, so they have to break a hole in the wall, and to draw it out that way when it is taken to the burning.

And these, I assure you, are the practices of all the Idolaters of those countries.

However, we will quit this subject, and I will tell you of another city which lies towards the north-west at the extremity of the desert.

LIX

CI DEVISE DE LA PROVENCE DE CAMUL

Camul est une provence que jadis fu roiaumes. II hi a villes et castiaus assez et la mestre ville est appellé Camul. La provence est emi de deus desert: car de l'une part a le grant desert et da l’autre a un petit desert de trois jornee.

Les jens sunt tuit ydres. et ont langajes por si. Il vivent don fruct de la tere, car il ont des chuses de mangier et da boir assez et en vendent as viandant qie por illuec passent. Il sunt homes de grant seullas, car il ne entendent a autre couse for che a soner estromens et a chantere et a balere et a prendre grant delit a lor cors.

Et vos di que se un forester li vient a sa maison por herbergier, il en est trop lies. Il comande a sa feme qu’elle face tout ce que le forestier vuelt et il se part de sa maison et vait a fer sez fait et demore deus jors ou trois et le forester demore avec sa feme en la maison et fait a sa volunté et jije cou elle et un lit ousi com se elle fusse sa feme et demorent en gran seulas. Et tuit celz de ceste cité et porvence sunt auni de lor feme; mes je vos di qu’il ne le se tienent a vergogne. Et les femes sunt beles et gaudent et de soulas.

Or avint que au tens que Mongu Can, sire des Tartars, regnoit, adonc li fu denunsiés comant celz de Camul fasoient ensi avoutrer lor femes a forastier. E cel Mo[n]gu mande elz comandant sout grant poine que il ne deusent herberger les forestiers. Et quant cel de Camul ont eu cest comandemant, il en furent mout dole[n]s.

Et adonc furent a consoil et conseillent et font ce que je vos dirai. Car il pristent un grant present et l’aportent a Mongu et le prient que il le laisase fere les usause de lor femes que lor ancestere avoient elz laissés et li dient come lor ancestere avoient dit que por le plaisir qu’il fasoient as forestieres de lor fames et de lor coses que lor ydres l’avoient a grant bien et que lor blee et lor labor de tere en molteplio asez. Et quant Mongu kaan entendi ce, il dit: «Puis que vos volés votre honte, et vos l’aiés». Et adonc consent qu’il faichent lor volunté et vos di que toutes foies ont il mantenee celle usance et mantinent encore.

Or laison de Camul et vos conteron des autres que sunt entre tramontaine et maistre. Et sachiés que ceste provence est au grant can.

CI DEVISE DE LA PROVENCE DE GHINGHINTALAS

Ghinghintalas est une provence que encor est juste le desert entre tramontane et maistre. Elle est grant XVI jornee. Elle est au grant can. Il hi a cités et castiaus assez. Il hi a trois generasionz de jens: ce sunt ydres et celz que aorent Maomet et cristienz nestorin. Et a le confin de ceste provence dever tramontane a une montagne en la quel a mout bone voine d’acer et d’ondan[i]que.

Et en ceste montagnes meisme se trouve une voine de la quel se fait la salamandre. Et sachiés que salamandre ne est pas beste come ue[n] dit, mes est tes choses com je dirai desout. Il est vérité que vos savés bien que por nature nulle bestes ne nulz animaus ne pont vivre en feu, por ce que chascu[n] animaus est fait des quatre alimens. Et por ce que les jens ne savoient la certance de la salamandre le disoient en la mainere qu’il die[n] encore que salamandre soit beste, mes il ne est pas verité. Mes je le vos dirai orendroit.

Car je vos di que je ot un conpagnons, que avoit a nom Çurficar, un turs que mout estoit saje, qui demoroit trois anz por le grant can en celle provence por fair traire celle salamandre et cel undanique et cel acer et toutes couses. [Car toutes] foies hi mande seignor le grant can por trois anz por seignoreier la provence et por fer la besogne de la salamandre. Et mun conpains me dist le fait et je meisme le vi. Car je vos di que quant l’en a cavé des montagnes de celle voine que vos avés oi et l’en la ront et despece, elle se tient ensemble et fait file come lane.

Et por ce, quant l’en a ceste voine, il la fait secher; puis la fait pistere en grant morter de covre; puis la fait lavere; et remaint celle file que je vos ai dit et la terre gete que ne vaut rien. Puis ceste files, que est semblable a laine, la fait bien filere et puis en fait fer toaille. Et quant les toailles sunt faites je vos di qu’elles ne sunt mie bien blances. Mes il la mettent en le feu et le hi laisent une peces. E la toaille devient blanche come noif. Et toites foies que cestes toaille de salamandre ont nulle sosure ou bruture, l’en la met en feu et la hi lasse une piece, et devient blance [com] noif.

Et ce est la verité de la salamandre que je vos ai dit et toites les autres chouses que s’en dient sunt mensogne et fables. Et encore vos di que a Rome en a une toaille que le gran can envoie a l’apostoille por grant present et porcoi le saint suder de nostre seignor Jesucrit hi fust mis dedens.

Or nos laison [de] ceste provence et vos conteron des autre provence entre grec et levant.

LXI

CI DEVISE DE LA PROVENCE DE SUCCIU

Quant l’en s’en part de cest provence que dit vos ai, il ala X jornee entre levant et grec. Et en toute ceste voie ne a abitasion se pou non. Et ne i ha chouses que a mentovoir face en nostre livre.

Et a chief de X jornee l’en treuve une provence que est apellé Succiu, en la quele a cité et castiaus assez. Et la mestre cité est apellés Succiu. Il lii a cristianz et ydre. Il sunt au grant can. Et la grant provence jeneraus ou ceste provence est — et ceste deus que je vos ai contés en arrieres — est apellés Tangut. Et por toutes les sien montagnes i se treuve le ribarbar en grant abondance. Et iluec l’acatent les mercaant et le portent puis por le monde.

Il vivent dou frout qu’il traient de la terre; mes de mercandies ne se travaillent il guieres. Or nos partiron de ci et vos conteron d’une cité que est apellés Ca[n]piciou.

LIX (Book I, 41)

OF THE PROVINCE OF CAMUL

Camul is a province which in former days was a kingdom. It contains numerous towns and villages, but the chief city bears the name of Camul. The province lies between the two deserts; for on the one side is the Great Desert of Lop, and on the other side is a small desert of three days' journey in extent.

The people are all Idolaters, and have a peculiar language. They live by the fruits of the earth, which they have in plenty, and dispose of to travellers. They are a people who take things very easily, for they mind nothing but playing and singing, and dancing and enjoying themselves.

And it is the truth that if a foreigner comes to the house of one of these people to lodge, the host is delighted, and desires his wife to put herself entirely at the guest's disposal, whilst he himself gets out of the way, and comes back no more until the stranger shall have taken his departure. The guest may stay and enjoy the wife's society as long as he lists, whilst the husband has no shame in the matter, but indeed considers it an honour. And all the men of this province are made wittols of by their wives in this way. The women themselves are fair and wanton.

Now it came to pass during the reign of Mangu Kaan, that as lord of this province he came to hear of this custom, and he sent forth an order commanding them under grievous penalties to do so no more [but to provide public hostelries for travellers]. And when they heard this order they were much vexed thereat. [For about three years' space they carried it out. But then they found that their lands were no longer fruitful, and that many mishaps befell them.]

So they collected together and prepared a grand present which they sent to their Lord, praying him graciously to let them retain the custom which they had inherited from their ancestors; for it was by reason of this usage that their gods bestowed upon them all the good things that they possessed, and without it they saw not how they could continue to exist.

When the Prince had heard their petition his reply was "Since ye must needs keep your shame, keep it then," and so he left them at liberty to maintain their naughty custom. And they always have kept it up, and do so still.

Now let us quit Camul, and I will tell you of another province which lies between north-west and north, and belongs to the Great Kaan.

LX (Book I, 42)

OF THE PROVINCE OF CHINGINTALAS

Chingintalas is also a province at the verge of the Desert, and lying between north-west and north. It has an extent of sixteen days' journey, and belongs to the Great Kaan, and contains numerous towns and villages. There are three different races of people in it—Idolaters, Saracens, and some Nestorian Christians. At the northern extremity of this province there is a mountain in which are excellent veins of steel and ondanique.

And you must know that in the same mountain there is a vein of the substance from which Salamander is made. For the real truth is that the Salamander is no beast, as they allege in our part of the world, but is a substance found in the earth; and I will tell you about it. Everybody must be aware that it can be no animal's nature to live in fire, seeing that every animal is composed of all the four elements.

Now I, Marco Polo, had a Turkish acquaintance of the name of Zurficar, and he was a very clever fellow. And this Turk related to Messer Marco Polo how he had lived three years in that region on behalf of the Great Kaan, in order to procure those Salamanders for him. He said that the way they got them was by digging in that mountain till they found a certain vein. The substance of this vein was then taken and crushed, and when so treated it divides as it were into fibres of wool, which they set forth to dry.

When dry, these fibres were pounded in a great copper mortar, and then washed, so as to remove all the earth and to leave only the fibres like fibres of wool. These were then spun, and made into napkins. When first made these napkins are not very white, but by putting them into the fire for a while they come out as white as snow. And so again whenever they become dirty they are bleached by being put in the fire.

Now this, and nought else, is the truth about the Salamander, and the people of the country all say the same. Any other account of the matter is fabulous nonsense. And I may add that they have at Rome a napkin of this stuff, which the Grand Kaan sent to the Pope to make a wrapper for the Holy Sudarium of Jesus Christ.]

We will now quit this subject, and I will proceed with my account of the countries lying in the direction between north-east and east.

LXI (Book I, 43)

OF THE PROVINCE OF SUKCHUR

On leaving the province of which I spoke before, you ride ten days between north-east and east, and in all that way you find no human dwelling, or next to none, so that there is nothing for our book to speak of.

At the end of those ten days you come to another province called Sukhur, in which there are numerous towns and villages. The chief city is called Sukhu. The people are partly Christians and partly Idolaters, and all are subject to the Great Kaan.The great General Province to which all these three provinces belong is called Tangut. Over all the mountains of this province rhubarb is found in great abundance, and thither merchants come to buy it, and carry it thence all over the world. [Travellers, however, dare not visit those mountains with any cattle but those of the country, for a certain plant grows there which is so poisonous that cattle which eat it lose their hoofs. The cattle of the country know it and eschew it.]

The people live by agriculture, and have not much trade. [They are of a brown complexion. The whole of the province is healthy.]

LXII

CI DIT DE LA CITÉ DE CANPICIOU

Canpiciou est nue cité que est en Ta[n]gut meesme, que est mout grant cité et noble, et est chief, e seignorie toute la provence de Tangut. Les jeus sunt ydres et hi a de celz que aorent Maomet. Et encore hi a cristiens et ont en ceste ville trois eglise grant et belles. Les ydres ont maint mostier et baie selonc lor usance. Il ont grandisme quantité de ydre. Et si vos di qu’il en ont de celle que sunt grant X pas: tel est de fust e tel de tere e tel de peres, et sunt toute coverte d’or et evree mout bien. Ceste grant ydre gigent et plusor autres idres peitetes son environ celle grant et senble qui li faichent humilité e reverence. Et por ce que je ne vos ai contés toites le fais des ydres vos le voil conter ici.

Or sachiés que les regulés de les ydules vivent plus honestemant que les autres ydres. Il se gardent de luxurie, mes ne l’ont pas por grant pechiés. Mes si vos di que se il trouvent aucun home que aie jeu con feme contre nature, il condanent a mort. Et vos di qu’il out luner ausi com nos avun les mois. Et ont alcun lunar que tutes les ydules dou monde ne occirent bestes ne osiaus por cinq jors ne ne menuierent chars que fuse occise en celz cinq jors. Et cesti cinq jors vivent plus honestemant que ne funt les jors autres.

Il prenent jusque en trente femes, et plus et moin selonc qu’il est riche et qu’il en puent tenoir. Et les homes donent a lor femes por lor doaire bestiaus et esclaif et monoie, et selonc son p[o]oir. Mes si sachiés que la primere tent il por la meior. Et encore vos di que se il voit que aucune de sez femes ne soit bone e que ne li place, il la pout bien cacer e fer a sa volonté. Il prenent le cousines por feme et prenent la feme sun pere. Il ne tenent pecchiés mant greu pechiés que nos avun: car il vivent come bestes.

Et por ce nos en laison atant et vos conteron des autres ver tramontaine.

Et si vos di que mesier Nicolau et mesier Mafeu et mesier Marc demorent un an en ceste cité por lor fait que ne fa a mentovoir.

Et por ce nos partiron de ci et aleron seisante jornee ver tramontaine.

LXII

CI DEVISE DE LA CITÉ DE EÇINA

Quant l’en s’en part de ceste cité de Canpiciou, il chevauche doçe jornee et treuve une cité que est appelles Eçina, qui est au chief don desert do sablon, ver tramontaine; et est de la provence de Tangut. Les gens sunt ydres. Il ont gamaus et bestiames assez. Il hi naisent faucons lanier et sacri assez et sunt mout bones. Et il vivent dou fructo de la terre et de bestiaus. Ne sunt homes de mercandie.

Et en ceste cité prant [l'en] les viande por XL jornee: car sachiés que quant l’en s’en part de cest cité de Eçina il chevauche pur [por] un desert por tramontaine XL jornee, que ne i a habitasion ne erberges ne ne i demorent jens for l’estee es valés et en montagnes. Hi treuve l’en bien bestes sauvajes asez et asne sauvajes hi a asez. Il hi a boscajes de pin assez. Et quant l’en a chevachés XL jornee por ceste desert, il treuve une provence ver tramontaine et oirés quelz.

LXIV

CI DEVISE DE LA CITÉ DE CARACORON

Caracoron est une cité que gire trois milles, le quel fu le primer seje que les Tartar ont quant il oisent de lor contrée.

Et vos conterai don fait des Tartars et toutes le maineres comant il ont signorie et comant il s’espandirent por le monde.

Il fui voir que las Tartars demoroient en tramontaine entor Ciorcia; et en cel contre es [toit] grant plaignes que ne avoit abitasion com de cités et de caustiaus, mes il hi avoit b[u]en pascor et grant flumes et aigues assez. Il ne avoient seignors, mes bien est il voir qu’il fasoient rente a u[n] grant sire que estoit appellés en lor lengajes Une Can, que vaut a dir en françois le grant sire — et ce fu le Prestre Johan de cui tout le monde en parolent de sa grant seguorie. Les Tartars les donoient rente d’ogne x bestes le une.

Or avint que il multiplient mont. Et quant Prestre Johan vit qu’il estoient si grant jent, il dit qu’il li poroient nuire et dit qu’il les partira por plosor contrée. Et adonc hi envoie de sez baron por ce faire. Et quant les Tartars oirent ce que Prestre Johan voloit lor faire, il en furent dulens. Il se partirent tuit ensemble et aient por desert leus ver tramontaine tant que Prestre Johan ne po[o]it lor nuire. Et estoient revel a lui et ne li fasoient nulle rente. Et ensi demorent auques de tens.

LXV

COMAN CINGHIS FU LE PRIMER KAAN DES TARTARS

Or avint qne a les mclxxxvii anz [de l'ancarnasion de Crist] les Tartars font un lor roi que avoit a nom en lor lengajes Cinghis Can. Cestui fui home de grant valor et de gran senz et de grant proesse. Et si vos di que quant cestui fu esleu a rois, tnit les Tartars do monde, que por celes estranges contree estoient espandu, s’en vindrent a lui et le tenoient a sigueur. Et cestui Cinghis Can mantenoit la seignorie bien e francement.

Et que vos en diroie? Il hi vindrent si grant moutitudene de Tartars que ce estoit mervoille. Et quant Cinghis Can voit que il avoit si grant jens, il s’aparoille con arc et con autres lor armeure et vait conquistant por cels autres parties. Et vos di qu’il conquistirent bien vm provences. Mes ne fasoit elz nulz maus, ne ne tollit elz lor coses; mes les menoit o lui por conquister des autres gens. Et en ceste mainere conquiste ceste grant moutitude de jens que vos avés oi. Et ceste jens, quant il voient la bone seignorie et la grant debonaireté de cest segnor, il aloient trop volunter avec lui. Et quant Cinghis Can ot amasé si grant moutitude de jens que tout le monde covrent, il dit qu’il vuelt.

Adonc envoie sez messajes au Prester Johan — et ce fu a les mcc anz que avoit que Crist avoit nascu — il hi mande qu’il vel sa fille prendre a feme. Et quant le Prester Johan oi ce que Cinghis Can li mande demandant sa fille a feme, il le tint a grant despit. Et dit: «et comant ne a grant vergoigne Cinghis Can de demander ma fille a feme? Or ne set il que il est mes homes et mon sers? Or retornés a lui et li dites que je firoie [avant] ardoir ma fille que je le la donast a feme. Et li dites por ma part que je li mant qu’il conveint que je le met a mort, si com traitor et desliaus qu’il estoit contre son seiguor». Puis dist as messajes qu’il se partissent mantinant devant lui et que jamés ne tornasent. Et quant les mesajes oirent ce, il se partirent mantinant. Il alerent tant qu’il viendront a lor seignor; et li content tout ce que li mande le Prestre Johan, que ne i fallent rien, tout por ordre.onquister grant partie do munde.

LXVI

COMANT CINGHIS KAAN APAROILLE SEZ JENS POR ALER SOR LE PRESTER JOHAN

Et quant Cinghis Can oi la grant vilenie que le Prestre Johan li mande, il en a si le cuer enflé que pou [se faut] que ne li creve dedenz son ventre. Car je vos di qu’il estoit home de trop grand seignorie. Il parole a chief de piece, et dit si aut que tuit cel que entor lui estoient [l’oi], qu’il ne vuelt jamés tinir la segnorie, se la grant vilanie que le Prester Joan li mande, se il ne le li veint plus chieremant que jamés fuisse vendue villanie a home. Et dit qu’il convint que porchainemant il li monstre se il est son sers.

Et adonc fait sesmondre toutes sez jens et fait le greignor aparoillemant que jamés fust veu ne oi. Il fait bien savoir au Prestre Johan qu’il se defende tant com el poet, et comant il ala sour lui a tout so[n] e[n]fors. Et quant le Prestre Johan soit certainemant que Cinghis Can venoit sor lui a si grant jens, il en fait gas, et l’avoit por noiant, car il disoit que il n’estoient homes d’armes.

Mes toutes foies il dit a soi meisme qu’il fira tout son po[o]ir por ce que, se il vient, qu’il le velent prendre et metre a male mort. Et adonc fait sesmundre et aparoiller toutes sez jens, por mantes parties et estranges. Il fait bien si grant esfors que de greignor ost ne aspicté mes parler. En tel maineres com vos avés oi s’aparoillent les une gens et le autre.

Et porcoi vos firoie je lonc conte? Sachiés tout voiremant que Cinghis Can, con toutes sez jens, s’en vint en un gra[n]disime plain et biaus que Tanduc estoit appellés, que estoit au Prestre Johan: et iluec mist son canp. Et vos di qu’il estoient si grant moutitudine de jens que nulz poroit savoir le no[n]bre. Et iluec ot novelles comant le Prestre Johan venoit; et il n’ot joie, por ce que celle estoit belle plaigne et large por largemant fer bataille. Et por ce atendoit il iluec et desiroit mout sa venue por mesler a lui.

Mes atant laisse li contes a parlere de Cinghis Can et de sez homes et retorneron au Prestre Johan et as sez homes.

LXVII

COMANT LE PRESTER JOHAN CON SEZ JENS A LA A L’ENCONTRE DE ClNGHIS KAAN

Or dit li contes que quant le Prestre Johan soit que Cinghis Can con tontes sez jens venoient sor lui, il ala con toutes sez jens contre lui; et aient tant qu’il furent venu en ceste plain de Tanduc et iluec mistrent canp pres a cel de Cingliis Can a xx milles. Et cascunes parties se repousent por estre fresces et haitiers le jor de la meslee.

En tel mainer com vos avés oi estoient les deus grandisme ostes en cel plain de Tanduc. Et un jor Cinghis Can fait venir devant soi astronique, qui estoient cristienz et saracin, et comande elz qu’il le seussent a dire qui doit vincre la bataille entre lui e le Prestre Johan. Le strolique le virent por lor ars. Les saracin nen li en sevent dir vérité; mes les cristiens le li mostrent apertemant. Car il ont devant lui une canne, et la trenchent por mi por loue, et puis mistrent le une d’une part et l’autre d’autre et ne la tenoit nelui. Puis mistrent nom a une part de la canne Cinghis Can et a l’autre canne Prestre Johan; et distrent a Cingliis Can: «Sire, or regardés cestes cannes et veés que ceste est votre nom et l’autre est le nom dou Prestre Johan; et por ce, quant nos auron fait nostre encantamant, celui que sa canue vendra sor l’autre vencra la bataille». Cinghis Can dit que cel vuelt il bien veoir et dist a les astronique qu’il le li mostrent au plus tost que il porunt.

Et adonc les astronique cristiens on le salterie et legent certes salmes, et font lor enchantemant. Et adonc la cane, la ou estoit le nom de Cingliis Can, san que nulle le tocchast, se jont a l’autre et monte sor cele dou Prestre Johan. Et ce fui voiante tuti celz que illuec estoient. Et quant Cinghis Can voit ce, il en lia grant joie. Et por ce qu’il treuve les cristiens en virité, il fist puis toutes fois grant honor as cristiens, et les ont por homes de verité et vertables et ont puis toites foies.

LXVIII

CI DEVISE DE LA GRA N BATAILLE QUE FU ENTRE LE PRESTEE JOHAN E ClNGIIIS KAAN

Et après ce deus jors s’armarent andeus les parties et se conbatirent ensenble duremant. Et fu la gragnor bataille que fust jamés veue. Il hi oit gran maus et d’une part et d’autre, mes au dereant venqui la bataille Cinghis Can.

Et fu en celle bataille ocis le Prestre Johan; et de celui jor avant perde sa tere que Cinghis Can la ala conquistant tout jor.

Et si vos di que Cinghis Can, puis celle bataille, regna vi auz et ala conquistant maint castiaus et niant provinces. Mes a chief de vi anz ala a un chastiaus que avoit a non Caagiu et iluec fu feru d’une sagite eu genoeilz e de celui coux morut. Dont il fu grand domajes por ce qu’il estoit preudomes et sajes.

Or vos ai divisé comant les Tartars ont premermant seignor, ce fu Cinghis Can. Et encore vos ai contés comant il vinquirent premeremant le Prestre Johan. Or vos vueil conter de lor costumes et de lor usance.

LXIX

Cl DEVISE DES CAN QUE REGNENT APRES LA MORT DE CINGHIS KAAN

Sachié tuti voiramant que apres Cinghis Can fui seignor Cui Can, le tierce Batui Can, le quart Oktai Can, le quint Mongu Can, le sexme Cublai Can, qui est le greignor e le plus poisant, que ne fu nul des autres. Car tuit les autres cinq fnissent ensemble, ne auront tant de po[o]ir cum cestui Cublai. Et encore vos di greignor couse que le je vos di: que tuit les enperaor dou moude et tons les rois de cristiens et de saraçin ne aront taut po[o]ir ne poroient il fair tant come cestui Cublai grant can poroit il fair. Et ce vos mostrerai en nostro livre tout apertamant.

Et sagiés de voir que tuit les grant seignors, que sunt estés desendue dou la lignee de Cinghis Can, sont portés a sovellir a une grant montaigne qui est apellés Altai. Et launques les grant seignors des Tartars muerent, se il murisent c jornee loigne de celle montagne, il convent que s’aportent illuec a sevellir.

Et si vos di un autre meravoie: que quant les cors de cesti grant can sunt aportés a celle montagnes — et il soient loigne xl jornee on pius on mi[n]s — toutes les gens qu’il encontrerent por les voies dont les cors sunt portés, sunt mis a le spee por celz que le cors conduient. Et dient: «Alés servir vostre seignor en l’autre munde». Car il cuident voiramant que tuit celz qu’il ocient |doient aler servir lo seignor en l’autre monde. Et ce meisme font il des chavauz: car, quant le seignor muert, il occient tuit les meillors chevaus que le seignor avoit, [et] font ocire porcoi le seignor l’ait en l’autre monde.

Et sachies que quant Mongu Can morut, plus de xxM homes furent occis, que encontrent le cors quant il se portoit a seveler.

Et depuis que nos vos avuns comenciés de Tartars, si vos en dirai mantes choses. Les Tartars demorent l’enver es plain et en leus chaut, ou il aie erbajes et b[u]en pasquor por lor bestes; et la stee demorent en froit leus, en montagnes et en vales, la ou il treuvent eives et boschajes et pasquor [por] lor bestes. Il ont maison de fust et le covrent de feutres, et sunt reont et le porten avec elz lau[n]ques il vont. Car il ont liés le verges de fust si bien et ordeneemant qu’il le puent porter li[g]erement. Et toutes les foies que il tendent et drecent lor maison, la porte est toutes foies dever midi.

Il out charrete coverte de feutre noir si bien que se il p[l]oust toz jors eive ne beigneroit nulle chouse que fust en la charete. Il la font mener et traire a buef et a camiaus. Et desus cestes carrete portent il lor feme et lor enfanz. Et vos di que les dames achatent et vendent et ovrent tout ce que a son baron et a se mesnie besogne; car les homes ne se brient de nulle rienz for que de chacer, et de fait de ostes, et de oiseller et faucons.

Il vivent de cars et de lait et de chacheson et encore menuent des rat de faraon, que n'i a en grant abundance par me les plaignes desore et por totes pars. Il menuieut ben chars de cavaus et de chien et bovent lait de jumentes. Il menuent de toutes pars.

Il se gardent que por rien dou monde ne tocheroit le un a la feme de l’autre: car trop l’ont por mauveis chouse et vilaine. Les dames sunt bones et loiaus ver lor baronz et font mult bien la besogne de la masnee.

Les mariajes font en cest mainere. Car chascun puet prandre tantes femes com li plet jusque eu cent, se il a le pooir qu’il le peuse mantenoir. E les homes donent le doaiere a la mer sa feme, ne la femene done rien a l’ome. Mes si sachiés qu’il ont por plus verables et por meior la primer sa feme. [Il ont plus filz] que ne a les autres gens por ce qu’il ont tantes femes com je vos ai contés.

Il prennent lor cousine et, le pere muert, le sien greignor fil prent a feme la feme son peire, puis qu’elle ne soit sa mer. Il prent encore la feme de son frere charnaus se il muert. Quant il prenent feme font grant noses.

LXII (Book I, 44)

OF THE CITY OF CAMPICHU

Campichu is also a city of Tangut, and a very great and noble one. Indeed it is the capital and place of government of the whole province of Tangut. The people are Idolaters, Saracens, and Christians, and the latter have three very fine churches in the city, whilst the Idolaters have many minsters and abbeys after their fashion. In these they have an enormous number of idols, both small and great, certain of the latter being a good ten paces in stature; some of them being of wood, others of clay, and others yet of stone. They are all highly polished, and then covered with gold. The great idols of which I speak lie at length. And round about them there are other figures of considerable size, as if adoring and paying homage before them. Now, as I have not yet given you particulars about the customs of these Idolaters, I will proceed to tell you about them.

You must know that there are among them certain religious recluses who lead a more virtuous life than the rest. These abstain from all lechery, though they do not indeed regard it as a deadly sin; howbeit if any one sin against nature they condemn him to death. They have an Ecclesiastical Calendar as we have; and there are five days in the month that they observe particularly; and on these five days they would on no account either slaughter any animal or eat flesh meat. On those days, moreover, they observe much greater abstinence altogether than on other days.

Among these people a man may take thirty wives, more or less, if he can but afford to do so, each having wives in proportion to his wealth and means; but the first wife is always held in highest consideration. The men endow their wives with cattle, slaves, and money, according to their ability. And if a man dislikes any one of his wives, he just turns her off and takes another. They take to wife their cousins and their fathers' widows (always excepting the man's own mother), holding to be no sin many things that we think grievous sins, and, in short, they live like beasts.

Messer Maffeo and Messer Marco Polo dwelt a whole year in this city when on a mission

Now we will leave this and tell you about other provinces towards the north, for we are going to take you a sixty days' journey in that direction.

LXII (Book I, 45)

OF THE CITY OF ETZINA

When you leave the city of Campichu you ride for twelve days, and then reach a city called Etzina, which is towards the north on the verge of the Sandy Desert; it belongs to the Province of Tangut. The people are Idolaters, and possess plenty of camels and cattle, and the country produces a number of good falcons, both Sakers and Lanners. The inhabitants live by their cultivation and their cattle, for they have no trade.

At this city you must needs lay in victuals for forty days, because when you quit Etzina, you enter on a desert which extends forty days' journey to the north, and on which you meet with no habitation nor baiting-place. In the summer-time, indeed, you will fall in with people, but in the winter the cold is too great. You also meet with wild beasts (for there are some small pine-woods here and there), and with numbers of wild asses. When you have travelled these forty days across the Desert you come to a certain province lying to the north. Its name you shall hear presently.

LXIV (Book I, 46)

OF THE CITY OF CARACORON

Caracoron is a city of some three miles in compass. [It is surrounded by a strong earthen rampart, for stone is scarce there. And beside it there is a great citadel wherein is a fine palace in which the Governor resides.] 'Tis the first city that the Tartars possessed after they issued from their own country. And now I will tell you all about how they first acquired dominion and spread over the world.

Originally the Tartars[ dwelt in the north on the borders of Chorcha. Their country was one of great plains; and there were no towns or villages in it, but excellent pasture-lands, with great rivers and many sheets of water; in fact it was a very fine and extensive region. But there was no sovereign in the land. They did, however, pay tax and tribute to a great prince who was called in their tongue Unc Can, the same that we call Prester John, him in fact about whose great dominion all the world talks. The tribute he had of them was one beast out of every ten, and also a tithe of all their other gear.

Now it came to pass that the Tartars multiplied exceedingly. And when Prester John saw how great a people they had become, he began to fear that he should have trouble from them. So he made a scheme to distribute them over sundry countries, and sent one of his Barons to carry this out. When the Tartars became aware of this they took it much amiss, and with one consent they left their country and went off across a desert to a distant region towards the north, where Prester John could not get at them to annoy them. Thus they revolted from his authority and paid him tribute no longer. And so things continued for a time.

LXV (Book I, 47)

OF CHINGHIS, AND HOW HE BECAME THE FIRST KAAN OF THE TARTARS

Now it came to pass in the year of Christ's Incarnation 1187 that the Tartars made them a King whose name was Cinghis Kaan. He was a man of great worth, and of great ability (eloquence), and valour. And as soon as the news that he had been chosen King was spread abroad through those countries, all the Tartars in the world came to him and owned him for their Lord. And right well did he maintain the Sovereignty they had given him.

What shall I say? The Tartars gathered to him in astonishing multitude, and when he saw such numbers he made a great furniture of spears and arrows and such other arms as they used, and set about the conquest of all those regions till he had conquered eight provinces. When he conquered a province he did no harm to the people or their property, but merely established some of his own men in the country along with a proportion of theirs, whilst he led the remainder to the conquest of other provinces. And when those whom he had conquered became aware how well and safely he protected them against all others, and how they suffered no ill at his hands, and saw what a noble prince he was, then they joined him heart and soul and became his devoted followers.

And when he had thus gathered such a multitude that they seemed to cover the earth, he began to think of conquering a great part of the world. Now in the year of Christ 1200 he sent an embassy to Prester John, and desired to have his daughter to wife. But when Prester John heard that Chinghis Kaan demanded his daughter in marriage he waxed very wroth, and said to the Envoys, "What impudence is this, to ask my daughter to wife! Wist he not well that he was my liegeman and serf? Get ye back to him and tell him that I had liever set my daughter in the fire than give her in marriage to him, and that he deserves death at my hand, rebel and traitor that he is!" So he bade the Envoys begone at once, and never come into his presence again. The Envoys, on receiving this reply, departed straightway, and made haste to their master, and related all that Prester John had ordered them to say, keeping nothing back.

LXVI (Book I, 48)

HOW CHINGHIS MUSTERED HIS PEOPLE TO MARCH AGAINST PRESTER JOHN

When Chinghis Kaan heard the brutal message that Prester John had sent him, such rage seized him that his heart came nigh to bursting within him, for he was a man of a very lofty spirit. At last he spoke, and that so loud that all who were present could hear him: "Never more might he be prince if he took not revenge for the brutal message of Prester John, and such revenge that insult never in this world was so dearly paid for. And before long Prester John should know whether he were his serf or no!"

So then he mustered all his forces, and levied such a host as never before was seen or heard of, sending word to Prester John to be on his defence. And when Prester John had sure tidings that Chinghis was really coming against him with such a multitude, he still professed to treat it as a jest and a trifle, for, quoth he, "these be no soldiers."

Natheless he marshalled his forces and mustered his people, and made great preparations, in order that if Chinghis did come, he might take him and put him to death. In fact he marshalled such an host of many different nations that it was a world's wonder. And so both sides gat them ready to battle.

And why should I make a long story of it? Chinghis Kaan with all his host arrived at a vast and beautiful plain which was called Tanduc, belonging to Prester John, and there he pitched his camp; and so great was the multitude of his people that it was impossible to number them. And when he got tidings that Prester John was coming, he rejoiced greatly, for the place afforded a fine and ample battle-ground, so he was right glad to tarry for him there, and greatly longed for his arrival.

But now leave we Chinghis and his host, and let us return to Prester John and his people.

LXVII (Book I, 49)

HOW PRESTER JOHN MARCHED TO MEET CHINGHIS

Now the story goes that when Prester John became aware that Chinghis with his host was marching against him, he went forth to meet him with all his forces, and advanced until he reached the same plain of Tanduc, and pitched his camp over against that of Chinghis Kaan at a distance of 20 miles. And then both armies remained at rest for two days that they might be fresher and heartier for battle.

So when the two great hosts were pitched on the plains of Tanduc as you have heard, Chinghis Kaan one day summoned before him his astrologers, both Christians and Saracens, and desired them to let him know which of the two hosts would gain the battle, his own or Prester John's. The Saracens tried to ascertain, but were unable to give a true answer; the Christians, however, did give a true answer, and showed manifestly beforehand how the event should be. For they got a cane and split it lengthwise, and laid one half on this side and one half on that, allowing no one to touch the pieces. And one piece of cane they called Chinghis Kaan, and the other piece they called Prester John. And then they said to Chinghis: "Now mark! and you will see the event of the battle, and who shall have the best of it; for whose cane soever shall get above the other, to him shall victory be." He replied that he would fain see it, and bade them begin.

Then the Christian astrologers read a Psalm out of the Psalter, and went through other incantations. And lo! whilst all were beholding, the cane that bore the name of Chinghis Kaan, without being touched by anybody, advanced to the other that bore the name of Prester John, and got on the top of it. When the Prince saw that he was greatly delighted, and seeing how in this matter he found the Christians to tell the truth, he always treated them with great respect, and held them for men of truth for ever after.

LXVIII (Book I, 50)

THE BATTLE BETWEEN CHINGHIS KAAN AND PRESTER JOHN

And after both sides had rested well those two days, they armed for the fight and engaged in desperate combat; and it was the greatest battle that ever was seen. The numbers that were slain on both sides were very great, but in the end Chinghis Kaan obtained the victory.

And in the battle Prester John was slain. And from that time forward, day by day, his kingdom passed into the hands of Chinghis Kaan till the whole was conquered.

I may tell you that Chinghis Kaan reigned six years after this battle, engaged continually in conquest, and taking many a province and city and stronghold. But at the end of those six years he went against a certain castle that was called Caaju, and there he was shot with an arrow in the knee, so that he died of his wound. A great pity it was, for he was a valiant man and a wise.

I will now tell you who reigned after Chinghis, and then about the manners and customs of the Tartars.

LXIX (Book I, 51)

OF THOSE WHO DID REIGN AFTER CHINGHIS KAAN, AND OF THE CUSTOMS OF THE TARTARS

Now the next that reigned after Chinghis Kaan, their first Lord, was Cuy Kaan, and the third Prince was Batuy Kaan, and the fourth was Alacou Kaan, the fifth Mongou Kaan, the sixth Cublay Kaan, who is the sovereign now reigning, and is more potent than any of the five who went before him; in fact, if you were to take all those five together, they would not be so powerful as he is. Nay, I will say yet more; for if you were to put together all the Christians in the world, with their Emperors and their Kings, the whole of these Christians,—aye, and throw in the Saracens to boot,—would not have such power, or be able to do so much as this Cublay, who is the Lord of all the Tartars in the world, those of the Levant and of the Ponent included; for these are all his liegemen and subjects. I mean to show you all about this great power of his in this book of ours.

You should be told also that all the Grand Kaans, and all the descendants of Chinghis their first Lord, are carried to a mountain that is called Altay to be interred. Wheresoever the Sovereign may die, he is carried to his burial in that mountain with his predecessors; no matter an the place of his death were 100 days' journey distant, thither must he be carried to his burial.

Let me tell you a strange thing too. When they are carrying the body of any Emperor to be buried with the others, the convoy that goes with the body doth put to the sword all whom they fall in with on the road, saying: "Go and wait upon your Lord in the other world!" For they do in sooth believe that all such as they slay in this manner do go to serve their Lord in the other world. They do the same too with horses; for when the Emperor dies, they kill all his best horses, in order that he may have the use of them in the other world, as they believe.

And I tell you as a certain truth, that when Mongou Kaan died, more than 20,000 persons, who chanced to meet the body on its way, were slain in the manner I have told.

(Book I, 52)

CONCERNING THE CUSTOMS OF THE TARTARS

Note: this chapter continues the narration begun in the previous rubric of the original Franco-Italian text )

Now that we have begun to speak of the Tartars, I have plenty to tell you on that subject. The Tartar custom is to spend the winter in warm plains, where they find good pasture for their cattle, whilst in summer they betake themselves to a cool climate among the mountains and valleys, where water is to be found as well as woods and pastures. Their houses are circular, and are made of wands covered with felts. These are carried along with them whithersoever they go; for the wands are so strongly bound together, and likewise so well combined, that the frame can be made very light. Whenever they erect these huts the door is always to the south.

They also have waggons covered with black felt so efficaciously that no rain can get in. These are drawn by oxen and camels, and the women and children travel in them. The women do the buying and selling, and whatever is necessary to provide for the husband and household; for the men all lead the life of gentlemen, troubling themselves about nothing but hunting and hawking, and looking after their goshawks and falcons, unless it be the practice of warlike exercises.

They live on the milk and meat which their herds supply, and on the produce of the chase; and they eat all kinds of flesh, including that of horses and dogs, and Pharaoh's rats, of which last there are great numbers in burrows on those plains. Their drink is mare's milk.

They are very careful not to meddle with each other's wives, and will not do so on any account, holding that to be an evil and abominable thing. The women too are very good and loyal to their husbands, and notable housewives withal. [Ten or twenty of them will dwell together in charming peace and unity, nor shall you ever hear an ill word among them.]

The marriage customs of Tartars are as follows. Any man may take a hundred wives an he so please, and if he be able to keep them. But the first wife is ever held most in honour, and as the most legitimate [and the same applies to the sons whom she may bear]. The husband gives a marriage payment to his wife's mother, and the wife brings nothing to her husband. They have more children than other people, because they have so many wives.

They may marry their cousins, and if a father dies, his son may take any of the wives, his own mother always excepted; that is to say the eldest son may do this, but no other. A man may also take the wife of his own brother after the latter's death. Their weddings are celebrated with great ado.

LXX

CI DEVISE DOU DIEU DES TARTARS E DE LOR LOY

Et sachiés que la lor loi est tiel.

Car il ont un lor diu que l’apeles Nacygai et dient que celle est dieu tereine que garde lor filz et lor bestes et lor blee. Il li font grant reverence et grant honor, car cascun en tenent en lor maison. Car il font cest deu de feutre et de dras et le tenent en lor maison; et encore font la moiller de cest dieu et sez filz. La moiere metent de la senestre partie et les filz devant. Et le honorent assez. Et quant vienent a mangier, il prenent de la char grasse et n’oigeut la bouche a cel dieu et a sa feme et as sez filz. Et puis prenent dou brod e l'espannent dehors la port de sa maison. Et quant il ot ce fait, il dient que lor dieu et sa masnee ont eu lor part. Apres ce menuient il et boivent.

Car sachiés qu’il boivent lat de jumente; mes si vos di qu’il l'a[do]bent en tel mainere qu’ele senble vin blance et est bone a boire et l’apellent chemis.

Lor vestime[n]s sunt telz: car lez riches homes vestent dras d’ores et dras de soie et riches pennes çebellines et ermines et vair et de voupes mout ricamant.

Et tout lor arnois sunt mout biaus et de gran vaillance. Lor armes sunt ars et espee et mases; mes lies ars s’aident plus que d’autre couses, car il sunt trop buen archier. En lor dos portent armeure de cuir de bufal et de autres cuir coct que mout sunt fort.

Il sunt buens homes en bataille et vaillans duremant. Et vos diron commit il se puent travailler plus que autres homes. Car maintes foies, quant il abesogne, il alara ou demo[r]a un moi sanz nulles viandes, for que il vivra de[l] lait d’uue jumente, et menuiera des cars de les chacheison qu’il prennent. Et son chaval paisera des herbes qu’il treuvera: car il ne bisogne porter ors ne paille. Il sunt mout obient a lor seignor: et vos di que quant il beisogne, il demoure tonte la noite a chaval cun ses armes et le chaval alera toutes foies paisant les erbes. Il sunt celles jens au monde que plus durent travaille et mauns, et main velent de despence, et que miaus sunt por conquister terre et reignes.

Il sunt ordree en ceste mainere que je vos deviserai. Sachies que quant un seignor des Tartar ala en oste, el moine o lui CM homes a chevalz. Il ordre son afer ensi com vos oirés. Il fait un chief a ogne x, a ogne c, a ogne m, et a ogne xM, [que il] ne a que consilier que con x homes; et celz que est sire de xM homes ne ot que faire que cou x homes; et celui que est seignor de m homes ne ot que [faire que] con x; et ausint celui que est seignor de c ne a que fer que cun x. Ensint com vos avés oi respont chascun a son chief. Et quant le seignor de cM en vuelt mander aucun in aucuna parte, il comande au chef de xM qu’il li donne M homes; et le chief de xM comande au chief de M qu’il li done sa parte; et le chef de m comande au chef de c et [le] chef de c comande au chief de x, que chascufn] done parte de cel que les vienent de m homes. Et chascuz sevent mantinant et les donent tant. Car il est chascun obedient a ce qu’il est lor comandé plus que jens dou monde. Et sachiés que les cM est apelle un tut et les xM un toman et les [toman se poeut conter] por milier et por centener et por desine.

Et quant les ostes alent por fer aucune cose, il soient en plain ou en montagnes, il mandent dous jornee avant cc homes pour excaregaites et ausint derieres et dejoste: ce est de quatre pars. Et ce font il por ce que l'ost ne peust estre asali qu’il ne le seussent. Et quant il vont en longue voie en ost il ne portent noiant des arnois. Car il portent deus butaies de cuir, la u il metent lor lait qu’il boivent; et portent une petite pignate, ce est baratere, la ou il cuirent lor cars. Il portent une petite tende, la ou il demorent por la pluie. Et si vos di un autre chouse: que, quant il ha mester, il chevauchent bien x jornee sainz nulle viandes et sanz fer feu, mes vivent du sanc de lor cavaus: car chascun poinge la voi[n]e a son cheval et boit du sanc. Il ont encore lor lait secce que est saude come paste; de celle lait portent et en metent en 1’aive et la moinent tant que celle laite se destruie et puis la boivent.

Et quant il vienent a baitaille con lor ennimis, il les vinquent en ceste maineres. Car il ne s’en tornent ad honte de fuir: car il vait [arcant], or ca, or la, encor a lor ennimis. Il ont si costumés lor cavalz qu’il se girent cha e l[a] ausi tosto com firoit un chien. Et quant l’en li cace, et il vunt fuiant, il conbatent ausi bien et ausi fort come quant il sunt vis a vis con les ini mis. Car, quant il fuit plus tost, adonc se gire ariere con sun arche et fait grant coux de sajete et occit des chevals des ennemis et encore des homes. Et quant les inimis les creunt avoir desconfit et vencu, et il ont perdu; car lor chevaus sunt occis et elles meesme assez. Et quant les Tartars veont qu’il ont occis deus cavaus lor ennimis et des homes ausint, il se girent sor elz, et s’esprovent si bien et si vaillanzment qu’il desconfirent lor ennimis et li vinquent. Et en ceste mainere out ja vencue maintes batailles et mantes gens.

Tout ce que je vos ai contes sunt le ujes et les costumes des droit Tartars: mes je vos di que orendroit sunt mout enbatardi. Car celz que usent au Cata se mantienent alles ujes et a la mainere et as costumes des ydres et ont laisé lor loy. Et celz que usent en levant se tienent a la mainere de saraçin.

Il mantinent la justice en tel manere com je vos deviserai. Il est voir que quant uno homo ha enblé aucune peitite chouse, que nen doie [perdre persone], il li est doné vii bastonee, ou xvii, ou xxvii, ou xxxvii, ou xlvii; et in ceste mainere vait jusque in cvii, croisent toutes fois x selonc que il ha enblé. Et plusor en morent de ceste bastonee. Et se le home enble un chevaus, ou autre chouse, qu’il doie perdre persone, il est trinchiés por mi con spee. Si voiremant que se celui que anble puet paier, et vuelt donei viiii tant que cel que il a enblé [ne vaut], il escanpe.

Et cascun seignor, ou les autres homes que out bestes assez, il font boiler de son seigne: ce sunt les chevaus et les jumentes et camiaus et bof et vaches et autres bestes groses. Puis le laise aler paistre por les plaines et por les mons sanz garde d’ome ; et s’ele se meslent le une cou le autre, cascun rende la soe a celui de cui le segne est treuvé. Les berbis et les moutons et les bec font il ben garder as homes. Lor bestiames sunt toutes grandismes et grases et belles outre mesure.

Et encore vos dirai un autre merveliose usance qu’il ont que je avoie dementiqué a scrivre. Sachiés touti voirmant que quant il sunt deus homes que le un ait eu un filz masle e soit mort de quatro anz o quant il vuelt, et un autre home ait eu une fille feme et soit encor morte, il font mariajes ensenble. Car il douent la feme morte a l’enfans mors por moiller et en font faire carte. Puis celle carte ardent et le fume que vait en l’air si dient que vunt a lor filz en l’autre monde, et qu’il le sevent et que se tenent a mari et a moier. Il font grant noisse, [et convivie; et il prennent des viandes qu’il menuient] et n’espandent cha et la et dient que ce vont a lor enfans en l’autre monde. Et encore font un autre chouse. Car il font e[n]pindre et portraire en carte homes a similitude de eles, et chevaus et dras et biçanz et arnois, puis les font ardoir; et dient que toutes celles couses qu’il avaient fait portraire et ardre auront lor enfans en l’autre monde. Et quant il ont ce fait il se tenent por parens et mantienent lor parenté ausi bien com il fuissent vif.

Or vos ai montré et devisé apertament les usance et les costumes des Tartars: non pas que je vos ai contés dou grandisme fait dou grant can, ce est le grant sire de tous les Tartars, ne de sa grandisme enperiaus cort, mes je le vos conterai en ce livre quant tens et leu en sera. Car bien sont merveilloses couses por metre en escripture. Mes desormés volun retorner a nostre conte, en la grant plaigne ou nos estion quant nos come[n]chames des fais des Tartars.

LXXI
CI DEVISE DOU PLAIN DE BARGU ET DE DEVERSES COSTUMES DES JENS

Et quant l'en s’en part de Caracoron e de Altai, la ou il se metent les cors des Tartars ensi com je vos ai contés en arieres, il ala puis por une contrée ver tramontane que est apellé le plain de Bargu. Et dure bien xl jornee. Les jens sunt apellés Mecrit[t] et sunt sauvaje jens. Il vivent de bestes et les plusor sunt cerf. Et vos di qu’il chavauchent les cerf. Usance et costumes ont come Tartars. Il sunt au grant can. Il ne out bles no vin. L’esté out venesion et chachajonz de bestes et d’ousiaus assez, mes en yver ne i demore nulle bestes ne osiaus por le grant froit.

Et quant l'en [a] alee xl jornee, adonc treuve l’en le mer osiane. Et iluec il ont montagne, la o li fauconz pelerin out lor nid. Oar sachiés qu’il n’i a homes ne femes ne bestes ne osiaus for que une mainere d’osiaus que sunt apeles bargherlac des queles fauconz se passent. II sunt grant come perdis. II ont fait les pies come papagaus, la coe come rondiaus. Il sunt mout volant. Et quant le grant kaan vuelt des fauconz nideces pellerin, il mande jusque la por elz. Et en l'isle que sunt en cel mer environ naisent les jerfaucz. Et si vos di voiramant que ceste leu est tant ver tramontaine que la stoille de tramontaine remaint auques en deriere ver midi. Et encore vos di que les jerfauches que naisent en l'isle que je vos ai dit desovre sont en si grant abundance que le grant can en ha tant quant il ne vuelt. Et ne entendés que celz que l'aportent de tere de cristiens as Tartars, les portent au grant can: mes les portent au levant, ad Argon et a celz seignors dou levant.

Or vos avon conte tout les fait des provences de tramontane apertement jusque a la mer osiane; et desormes en avant vos conteron des autres provences et retorneron dusque au grant kaan et retorneron a une provence que nos avon escript en nostre livre, qui est apelés Canpiciu.

LXII

CI DEVISE DOU GRANT ROIAUMES D’ERGINUL

Et quant l’en se part de cest Canpiciu qne je vos ai conté, l’en ala cinq jornee es queles a maint espiriti les quelz oit l’en parler, le nuit le plosor foies. Et a chief de cel cinq jornee ver levant, l’en treuve un roiames que est apelés Erginul. Et est au grau can. Et est de la grant provence de Taugut que a plosors roiames. Le jens sunt cristienz nestorin et ydres et celz que aorent Maomet. Il hi a cités assez. Et la mestre cité est Erginul. Et de cest cité ver iscieloc puet l’en aler es contrés dou Catai.

Et en ceste voie de seloc ver le contrée dou Catai treuve [l’en] une cité qui est apellés Si[li]ngiu. [Et la provence ausi a nom Siliugiu]. Et hi a villes et cités assez. Et est de Tangu[t] meisme et est au grant can. Les jens sunt ydres et jens qne aorent Maomet et des cristiens il hi a auques. [Il i a] buef sauvajes que sunt grant come olifans et sunt mout biaus a veoir: car il sunt tout pelous for le dos et sunt blanc et noir. Le poil est lonc trois paumes. Il sunt si biaus que c’en est une mervoie a voir. Et de cesti buef mesme ont domesces assez: car il pristrent des sauvajes et li funt aligner, si qu’il en ont grandisme quantité. Et li charchent et laborent con elz; et vos di qu’il laborent deus tant et ont [deus tant] de force.

Et en cest contree naisti le meillor musco et le plus finz que soit au monde. Et sachiés que le mosche se trouve en ceste mainere que je vos dirai. Sachiés tout voiramant que il est une peitete beste de le grant do u[n]e gaçelle, mes sa faison est tel: elle a poil de cerf mol gros; les pies come gazelle; corne ne a pas; coe a de gaçelle; mes elle a quatre dens, deus de sot et [deus] de sovre, que sunt lonc bien trois doies et sont soutil et vunt le deus en sus et les deus en jus. Elle est belle beste. Le moscee se i treuve en ceste mainere : car, quant l’en l’a prise, il li treuve eu belic, enmi sont le venire, entre le cuir et la char, une posteume de sanc, le quel l’en la trince cun tout le cuir, et l’en trait hors; et cel sanc est le moscee de coi vient si grant odor. Et sachiés que en ceste contree en a en grant quantité et si buen com je vos ai contés.

Il vivent de mercandies et d’ars et ont abundance de blés. Elle est, la provence, grant xxv jornee. Il hi a faisan grant deus tant que celle de nostre pais: car il sunt de la grant de paon, aucun pou moin. Il ont la coe lo[n]gue au plus x paumes et bien n’i a de ix, et de viii, et de vii au moin. Il hi a encore des faisan qui sunt de la grande et de faisonz [des faisans] des nostres pais. Des autres oisiaus hi a de maintes mainere con mout belles pennes et bien colorés.

Les gens sunt ydres et sunt gras et ont peitet nés [et] quevoilz noir. Il ne ont barbe for que [au]quant poil eu greignon. Les dames ne ont nul poil for que en chef, ne nulle autre part ne ont nul poil. [Elle sunt mult blances et ont mult belle chars et toutes sez membres] elle ont mout bien faites de toutes faisions. Et sachiés que il se deletent mout en luxurie et prennent femes assez, por ce que lor loy ne lor usance ne lor contraire; mes en puent prandre tantes com el vuelent et qu’il ont pooir de tenoir. Et si vos di que se il a une belles femes et elle soit de vil leignages, si la prent por sa biauté un grant barons ou un grant home a fame, et en done a sa mier arjent assez selonc qne il sunt en acorde.

Or nos partiron de ça et vos diron d’une autre provence ver levant.

LXXIII

CI DEVISE DE LA PROVENCE DE EGRIGAIA

Et quant l’en s’en part de Erginul et ala ver levant VIII jornee, il trouve une provence que est apellés Egrigaia ou il [a] cités et castiaus assez et [est] de Tengut. La mestre cité est apellé Calacian. Les jens sunt ydres et hi a trois yglise de cristiens nestorin.. Il sunt au grant Tartar. Et en ceste cité se font giambellot de poil de gamiaus, les pius biaus que soient au monde et les meillors. Et encore en font de laine blance, ce sont giambellot blance, mout biaus et buens et en font grant quantité. Et d’iluec les aportent les mercant por maintes part et au Catai [et] en autres leu por mi le monde.

Or isiron de ceste provence [et vos diron de une autre provence] ver levant que l’en apelle Tenduc et enterromes eles terres dou Prestre Johan.

LXXIV

CI DEVISE DE LA GRANT PROVENCE DE TENDUC

Tenduc est une provence ver levant la o il ha viles et castiaus assez. II sunt au grant can, car les desendent don Prestre Johan sunt au grant can. La mestre cite est nomées Tenduc. Et de cest provence en est rois un dou legnagnes an Prestre Johan et encore est Prestre Johan. [Si sachiés que le Prestre Johan est cristiens]. Son nom est Giorgie. II tient la tere por lo grant can; mes non pas tout celle que tenoit le Prestre Johan, mes aucune partie de celle. Mes si vos di que les grant kaan toutes foies ont donee de lor filles et de lor parens a les rois que reignent qui sunt dou lignajes au Prestre Johan.

En ceste provence se trouve les pieres dont l’açur se fait et hi n’i a asez et bones. Il hi a çamelloit de poil de gamaus mout buenes. II vivent de bestiaumes et dou frout qu’il traient de la terre. Et encore hi si fait auques mercandies et ars.

La segnorie est a cristiens, ensi com je vos ai dit; mes il i a ydres asez et homes que adorent Maomet. Il hi a une jeuerasion de Jens que sunt appelles Argon, que vaut a dire en françois guasmul: ce est a dire qu’il sunt ne de deus generasion, de la legnee de celz do Tenduc [quo adorent les ydres] et do celz que aorent Maomet. Il sunt biaus homes plus quo le autre dou pais et plus sajes et plus mercaant.

Et sachies que en ceste provence estoit le mestre seje dou Prestre Johan quant il seignorioit les Tartars et toute eelles provinces et reignes environ. Et encore hi demorent le sien descendens. Et cestui Jor[gie], que jo vos ai només, est dou lignages dou Prestre Johan, sicom jo vos ai eu conte dit; et est le soi[sjme seignor depuis le Prestre Johan. Et ce est le leu que nos apellon de ça [en] nostre pais Gogo et Magogo; mes il l'apellent Ung et Mungul. Et en cascune de ceste provence avoit une generasion de jens: eu Ung estoient les Gog et en Mungul demoroit les Tartars.

Et quant l'en chevauche por cest provence vn jornee por levant ver le Catai l'en treuve maintes cites et castiaus, la ou il ont Jens que orent Maumet et ydres et cri-stiens nestori[n] auques. Il vivent de mercandies et d’ars: car il se laborent dras d'ores que l'en apelle nascisi fin et nac, et dras de soie de maintes maineres. Ausint com nos avon les dras de laine de maintes maineres, ausint il ont dras d'ores et de soie de maintes maineres.

Il sunt au grant kaan. Il est una cité que est apellés Sindaciu; et en ceste ville se fait maintes ars de toutes chauses, et arnois que beisogne ad ostes. Et es montagnes de ceste provence ha une leu que est apellés Ydifu, eu quelz a une mout bone argentiere, en la quel se tra argente asez. Il ont chachajon de bestes et d’osiaus assez.

Or nos partiron de ceste provence et cites et aleron III jornee. Et adonc treuveron une cité que s’apelle Ciagannor en la quel a un gran palais qui est dou grant kaan. Car sachies que le gran kan demore a ceste cité en cest palais voluntieres, por ce que il hi a lac et rivier assez, la ou il demorent cesnes assez. Et encore il hi a biaus plain es quelz ont grues assez et faisans et perdrices assez et de maintes autres faisons d’ousiaus. Et por la bone oisiliagion que hi a, le grant kan hi demore voluntier et hi prent son solas: car il oiselle a gerfauc et a faucon et prant osiaus assez a grant joie et a grant feste. Il hi a cinq mainere de grues, les quelz vos diviserai. L’une mainere est toute noire come corbiaus et sunt mout grant. Le autre mainere sunt toute blance: les eles ont mout belles, car por toutes les pennes ont pleiu de iaux reont com celz dou paon, mes sunt de color d'or mout resprendisant; le chief o[n]t vermoil et noir [et sunt noir] et blance au eou, et sunt greignor que nulle de l'autres assez. La tie[r]ce mainere sunt de la fasions des nostre. Et la quarte mainere sunt peitete; el ont es oreilles pennes lone vermoilles et noire mou belles. La quinte maineres sunt toutes griges: le chief ount vermoilles et noires mout bien faites et sunt grandismes.

Et apres cestes cité a one valee en la quel le grant kaan a fait faire plosor maisonnetes, es queles il fait tenoir grandismes quantité de cators, que nos apellon les grant perdris. II fait demorer a la garde de cesti osiaus plusors homes et hi n’i a si grant abundance que ceste est mervoie a veoir. Et quant le grant kaan est et vient en cele contree, il a de cesti osiaus en grant abundance, tant quant il en vuelt.

Et de ci nos partiron et aleron trois jornee entre tramontaine et grec.

LXXV

CI DEVISE DE LA CITÉ DE CIANDU E D'UN MERVEILLEUS PALAIS DOU GRANT KAAN

Et quant l'en est parti de la cité que je vos ai només desovre et l'en ala trois jornee, adonc treuve l'en une cite qui est appellé Ciandu, qne le grant can que est et regne et que a nom Cublai Kaan la fist faire. Et en ceste cité hi fisti faire Cublai Kan un grandismes palais de marbre et de pieres. Les sales et canbres sunt toutes dorés. Il est mout merveillosemant biaut et bien aur[n]es.

Et de ceste palais se muet mur que environe bien xvi milles de tere, es queles a fontaines et flu[n]s et plateries assez. E le grant can hi tent de toutes faites bestes, ce sunt cerf et dain et cavriul, por doner a mangier as gerfauc et as faucun que il tent en mue en cel leu, que sunt [plus] de cc gierfaus. Et il meisme les vait veoir en la mue, ogne semaine une foies. Et plu sors foies le grant can vait por cest praerie qui est enveronee de mur et moine soi un leopars sor la crope de son cheval. Et, quant il velt, il le laise alere et prant un cerf on dain on cravriol et les fait doner as gerfaus qu’il tient en mue. Et cel fait il por son delit et por solax.

Et encore sagiés que eu milieu de celle praerie environe de mur, a fait le grant can un gran palais, qui est tout do cannes, mes est endorés tout dedens et orvré a bestes et a osiaus mout sotilmant evrés; la covreure est ausi toute de cammes envernigés si bien et si fort que nules eive ne i poit nuire. Et vos dirai come il est fait de cannes. Sachiés de voir que celle cannes sunt grose pluis de trois paumes et sunt lonc de x pas jusque a xv. L’en le trence por mi do un nod al autre, et adonc est fait un coup; et de cestes cannes [l'en fait coup] quo sunt groses et si grant quo l’en en puet covrir maison et fer toute de chief. Et cost palais quo jo vos ai dit desovre estoit tute de cannes. Et si l’avoit fet si ordree lo grant kaan qu’il le fasoit lever quantunques il voloit. Car il lo sostenoit plus de cc cordes do soie.

Et vos di que le grant kaan demorent iluec trois mois do l'an: jugn et jugnee et aost. Et por ce hi demore il de cest tons qu’il no a chaut e por lo grant delit. Et cesti trois mois que vos avés [oi], tient lo grant kaan le palais de cannes fait, et tous les autres mois de l’an le tient il desfait. Et le a si ordree que il le puet fer et desfer a sa volunté.

Et quant il vient a les xxviii jors d’aost, le grant kaan se part de cest cité et de cest palais; chas[c]un an en cestui jor, et vos dirai porcoi. Il est voir que il a un araz de chevaus blance et de jumentes blances come noif sanz nulz autres coleur, et sunt grandismes quantité: ce est qu’il hi a plus de xM jomentes. Et le lat de ceste jumente blanc n’en oç boire nulz se ne celz que sunt dou legnage de l’enperio, ce est de[l] legnages de grant kaan. Bien est il voir que un autre jenerasion de jens en puet bien boir, ce su[n]t appellés Horiat, et cest honor done eles Cinghis Can por une vitorie qu’il firent con lui jadis.

Et si vos di que quant ceste bestes blances vont pasant, l'en fait elz si grant reverence, que se un grant seignor hi passast ne paseroit por mi ceste beste, mes atendroit tant qu’eles fuissent passé, ou il aleroit tant avant qu’il l'aroit passee. Et les astronique et les ydres on dit au grant can que de ceste lait doie espandre chascun an a les xxviii jors d’aost por l'air et por les terres porcoi les espirt en aient a boir. E les ydres [dient qu’il convient que en aient a boir les] espirt por ce que il li savent toutes sez couses, homes et femes, bestes, osiaus, bles, et toutes autres chouses.

Et d'iluec se part lo gran can et vait a un autre leu. Mes si vos dirai avant une mervoille que je avoie demantiqué. Or sachiés que quant le grant kaan demoroit on son palais et il fust [p]luie on niusles ou mautens, il avoit sajes astronique et sajes enchanteor qui por lor senz et por lor enchantacion fasievent tous les nues et tous les maus tens hoster desus son palais; si que desus le palais n'i a maus tens, et de toutcs autres part vait le maus tens. Cesti sajes homes, que ce funt, sunt appelés Tebet e Quesmur — il sunt deus generasions de jens que sunt ydres. Il sevent d'ars diabolique e de encantemans plus que toz autres homes. Et ce qu'il font, il font por ars de diable, et font croire a les autres jens qu'il les font por grant santité et por evre de Dieu.

Et ceste jens meesme, que je vos ai dit, ont une tel usance com je vos dira. Car je vos di que quant un home est jugiés a mor, et soit mors par la seignorie, il le prenne[n]t et le font cuire et le menuient; mes se il morust da sa mort il le mengient mie.

Et sajés tout voirmant que cesti bacsi que je vos die desovre, que sevennt tant de enchantemant, font si grant mervoille com je vos dirai. Je vos di que quant le grant kaan siet en sa mestre sale a sa table, qui est aut plus de viii coves, et les coupes sunt emi le paviment de la sale, logne de la table bien x pas, et sunt plene de vin et de lait ou d'autres buen bevrajes, et ceste sajes encanteors que je vos ai dit desovre, que bacsi sunt només, il font tant por lor encantemant et por lor ars que celes coupes pleinnes por lor meesme se lèvent [desus] le paviment ou elle estoient et s'eu vont devant le grant kan san ce que nulz ne le toucent; et ce font voiant xM homes, et ce est voir et vertables sauz nulle mensogne. Et bien vos diron les sajes homes de nigromansie se puet bien faire.

Encore vos di que cesti bacsi, quant il vienent les festes de lor ydres, il s'en vont au grant kan et li dient: «Sire la tel feste vient de tel nostre ydre» 一 et nome le nom de cel ydre qu’il vuelt; et puis li dient — «vos savés, biaus sire, que ceste ydre suelt faire maus tens et domajes de nostre chouses et des bestes et de bles, se elle ne ont ofert et holocast; et por ce vos preon, biaus sire, que vos nos faisois doner tant moutonz que aient le chief noir et tant de ence[n]s et tant leigne aloé et tant de tel couse et tant de tel, por ce quo nos peussiom faire grant honor et grant sacrifice a nostre ydre por ce qu'elles nos savent et nos cors e nostre bestes et nostre bles». Et ceste couses dient cesti bacsi as barons que sunt entor le grant kaan et a celz que ont baillie. Et cesti il dient au graut can, et adonc ont tout ce que il demandent por honorifier la feste de lor ydres. Et quant cesti bacsi ont eu totes celes chouses qui ont demandé, il en font a lor ydres grant honor, con grant chant et grant feste. Car il les encensent de buen odor de toutes celles bones espices et font cuire la cars et la metent devant les ydres et espandent del brod ça e la et dient que les ydres en prenent tant qu'eles vuelt. En tel mainer font honor a lor ydres les jor de lor feste. Car sachiés tout voiremant que chascun ydres ont feste en lor [jor] només come ont les nos [saint].

Car il ont grandisme mostier et abaie, que je vos di que il hi a si grant mostier come une pitete cité, es quelz a plus de iiM nonain selonc lor costumes, que vestrent plus honestemant que ne font les autres homes. Il portent le chief ras e la barbe rase. Il font les greignors festes a lor ydres con greignors cant et con greignors luminarie que jamés fose veue. Et encore vos di que cesti bacsi en i ont entr'aus de tiaus que, selonc lor ordre, puent prandre mollier. Et il ensi font, car il en prennent et ont filz asez.

Et encore vos di qn'il est un autre mainere de religions, que sunt appelés sensi[n]: qui sunt homes de grant astinence, selonc lor costumes, et moinent si apres vie com je vos conterai. Sachiés touti voiremant que il ne menuent en toute lor vie for que semule, [ce] est canille, c’est l'escorse que remanent de la farine dou forment. Car il prenent celle semule, ce est canille, et la metent en eive chaude et la hi lassent demorer auquant; puis le menuent. Il degiunent maintes foies l'an et ne mengient rien dou monde for que cel canille que vos ai contés. Il ont grant ydres et asez et tel foies aorent le feu. Et vos di que les autres régulés dient que cesti que [vi]vent en si grant astinence sunt come paterin, por ce que il ne aorent en tel mainere les ydres com il font. Mes a grant deference entr'aus, ce est entre 1e une regule et le autre. Cesti ne prenneroient mollier por ren dou monde. El portent le chief et le barbe raise. Il portent vestimens noir et bloies de canave; et se il fuissent de soie, il le portèrent de tel coleur co[m] je vos ai dit. Il dorment sor les estuies, ce sunt boises. Il font la plus aspre vie que homes dou monde.

Lor moistier et lor ydres sunt toutes femes, ce est a dire qu'il ont toutes nous de femes.

Or nos laison de ce et vos conteron des grandismes fais et des merveies dou grandisme seignor des seignors de tous les Tartars, ce est le tres noble grant can que Cublai est apellés.

LXXVI

CI DEVISE DE TOUS LES FAIS DOU GRANT KAAN QUE ORENDROIT REGNE QUE CUBLAI KAAN EST APELÉS; ET DIVISE COMANT IL TIENT CORT ET COMANT IL MANTENT SEZ JENS EN GRANT JUSTICE ET ENCORE DIT DE SON CONQUIST

Or vos vueil comencier a contier en nostre livre tous les grandismes fait e toutes les grandismes mervoies dou grant kaan que aorendroit regne, que Cublai Kaan est apelés: que vaut a dire en nostre lengaje le grant seignors des seignors. Et certes il ha bien ceste nom a droit, por ce que cascun sache voiremant que ceste grant kan est le pius poisant homes de jens et de teres et de trésor que unques fust au monde, ne que orendroit soit, da Adam notre primer pere jusque a cestui point. Et ce vos montrerai je tout apertamant en nostre livre que ce est veritables chouse: si que chaschaun sera content que il est le greignor sire que unques fust au inonde, ne que orendroit, soie. E vos most[re]rai raison comant.

LXXVII

CI DEVISE DE LA GRANT BATAILLE KE FU ENTRE LE GRANT KAAN ET LE ROI NAYAN SON UNCLE

Or sachiés tout{i} voirmant qu’il est de la dreite ligne enperiaus de Cinchins Kan que droitemant de cel lengnajes doit estre le sire de tous le Tartars. Et cestui Cublai Kan est le seisme Grant Kan, ce vaut a dire qu’il est sesme grant seingnor des tous les Tartars. Et sachiés qu’il ot la segnorie as .M.CC.LVI. anz que avoit qe Crist avoit nasqu, et en celui an comancé a reingner. Et sachiés qu’il ot la segnorie por son valor et por sa proece et por son grant senz, car sez parenz et seç freres la le defendoient. Mes il, por grant proesse, l’ot, et sachiés qe droitemant venoit a lui por raisonz la seingnorie.

Il a, qu’il comance a regner, .XLII. anç jusque a cestui point qe core .M.CC.LXXXXVIII. Il puet bien avoir d’aajes quatrevins |34b| et cinq anz. [9] Et avant q’el fust seingnor, il aloit en ost tout la plosors foies; il estoit prodomes des armes et buen chaveitains. Mes, puis qu’il fu seingnor, ne ala en ost for che une foies, et ce fu a les .M.CC.LXXXVI. anz, et voç dirai por coi.

Il fui voir que un que avoit a non Naian, qe uncle estoit de Cublai Kaan, remest jeune enfanz seingnor et sire de mantes terres et provences, si qu’il pooit bien faire .CCCCm. homes a chevaus. Seç ancestre ansienemant sunt esté sot le Grant Grant Kaan e cestui mesme estoit ausi sout le Grant Chan, mes, ensi con je voç ai contés, cestui estoit jeune enfans de trointe anz: il se vit si Grant Sire qu’il pooit bien metre au camp .CCCCm. homes a cheva‹u›z. Il dit que ne voloit estre pl{i}us sout le Grant Kan, mes dit qu’il li toudra la seingnorie selun qu’el poit.

Adonc cestui Naian mande seç mesajes a Caidu, qui estoit un gran sire et poissant et estoit neveu au Grant Chan, mess il estoit revelés et li voloit grant maus. Il li mande qu’il aille sor le Grant Kan de l’une part, et il vendra da l’autre por lui tollir la terre et la seingnorie. Et cestui Caidu dit qu’il li plet bien et dit qu’il sera bien aparoillés con sa jens a cel terme qu’il avoient ordree et alera sor le Grant Kaan. Et sachiés qe cestui avoit bien de pooir de faire et de metre au canp .Cm. homes a chevaus. Et qe voç en diroie? Cesti deus baronz, ce sunt Naian et Caidu, s’aparoillent et fasoient grant amasemant des chevalers et des homes a piés por aler sor le[s] Grant Kaan.

LXXVIII

COMANT LE GRANT KAAN ALA ENCONTRE NAYAN

Et quant le Gran Chan soit ceste chose, il ne fu esbaï mie, mes, ensi come sajes homes et de grant vailançe, il s’aparoille con sez jens et dit qu’il ne vuelt jamés porter corone ne tenir terre se il ne met a male mort cesti dous traitres et desloiaus. Et sachiés qe le Gran Kaan fist{i} tout son aparoillamant en .XXII. jors si priveemant que null en savoit rien for celz de son consoil.Il oit asenblé bien .CCCLXm. homes a chevauz et bien . Cm. a piés. Et por ce fist si poi de jens: por ce qe cesti furent de sez ost qui estoient pres de lui. Les autres seç hostes, qe doce estoient, qe mout estoient grandisme quantité, estoient tant loingne en ost por conquister teres en plusors parties, qu’il ne li poroit avoir eu a tens et a leu, car, ce il aüse fait tout son enfors, il firoit tant de chevalers a chevaus com il voudroit, si grant moutitude qe ce seroit enposible chose a croire et a oïr. Et cesti .‹C›CCL‹X›m. homes a chevaus qu’il fist, furent sez fauchoner et autres homes qui estoient entor lui. Et quant le Grant Kan ot aparoillés ceste pou jens que je voç ai contés desovre, il foit voir a sez astronique ce il vincra ses enemis et ce{l} il en vendra a buen chief. Et cel li distrent qu’il fira de ses enemis a sa volunté. Adonc le Grant Can, con toutes sez jens, se mist a la vie, et ala tant que en .XX. jors vindrent en une grant plaingne, la ou Naian estoit con toutes sez jens que bien estoient .CCCCm. homes a chevalz. Il hi vindrent un jor mout maitin, et ce fu en tel mainere qe sez ennimis ne seurent rien, por ce que le Grant Kaan avoit fait prandre si toutes les voies qe nulz pooit aler ne venir que ne fust pris. Et ce fu l’ach‹a›ison por coi sez ennimis ne soustrent lor venu. Et voç di qe quant cesti hi jungent, Naian estoit en sa tende con sa feme en lit et se solaiçoit avec li, car il le voloit mou grant bien.

LXXIX

CI COMANCE DE LA BATAILLE DOU GRANT KAAN ET DE NAYAN SON ONCLE

Et que voç en diroie? Quant l’aube dou jor de la bataille fu venu, adonc aparut le Grant Chan sor un tertres qui estoi{e}t en la plaingne: la, Naian estoit atendés, qe demoroient moult seuramant com celz que ne creoent por ren dou monde qe illuec venist nulles jens por lor fer domajes, et ce estoit l’achaison qe il demoroient a si grant seurté et ne fasoient garder lor canp ne ne avoient nulle eschar{a}gaite ne avant ne areres. Le Grant Kaan estoit sor le tertres terteres que voç ai contés sor une bertresche ordree sor quatre leofans; il avoit sor lui s’a‹n›seingne si haut qe bien pooit estre veue de toutes pars. Sez jens estoient tuit eschieré a .XXXm. a .XXXm., et environnent tout le canp en un moment. Et avech chascun home a cheval avoit un home a pié derere a la crope dou cheval, con la{i}nce en main. En tel mainere com vos avés hoï estoit le Grant Kaan con sez jens atiré, con sez esceles environ le canp de Naian por conbatre con elz.

Et quant Naian et sez homes on veu le Grant Kaan con sez jens environ lor canp, il en furent tuit esbaïs: il corent as armes, il s’aparoilent tostainemant et font lor eschiele bien et ordreement. Endementier qe andeus partes estoient aparoillés qe ne avoient que dou ferir, adonc peust l’en veoir et oïr soner maint estroment et maintes channes, et chanter a aute vois, car sachiés qe les uçance des Tartars sunt tielz: car, quant il sunt atiré et aschieré por conbatre, il ne seroient en la bataile jusque a tant qe les naccar ne sonent, ce sunt celz de lor chevetain. Et endementier qe les naccar ne sonent, adonc tous les plosors des Tartars sonent lor enstrumens et chantent. Et ce estoit le porcoi le soner e le chanter hi estoit si grant, e d’une part et d’autre. Et quant toutes les jens furent bien aparoilliés d’andeus pars, atant comeancent a soner les grant nacar dou Grant Chan. Et tantost que les nachar conmancent a soner, atant ne font deleament, mes laisse corre les une jens vers le autre, con ars et con espee et con macque et pou de lances, mes les homes a piés aveient bien abalestre et autre armaüres asseç. Et qe voç en diroie? Il conmancent la meslee mout cruele et felonese: or poit l’en veoir voler sagites, car toit l’air n’estoit plein come ce il fuist pluie; or poit bien veoir chevalers et chevaus mort caoir a la tere; il hi estoit si grant la grïé et remoute que l’en ne oïst le dieu tonant. Et sachiés que Naian estoit cristienz bateiçieuç et a ceste bataille avoit il la crois de Crist sor la enseingne.

Et por coi voç firoie je lonch conte? Sachiés tout voirement qe cele fu la plus perilieuse bataile et la plus dotouse qe jamés fust veue, ne a nostre tens ne furent tantes jens en un canp a bataille et propemant homes a chevaus. Il hi morurent tant homes et d’une part et d’autre qe ce estoit mervoille a veoir. Elle dure, ceste meslee, dou mai{n}tin jusque a midi, mes au dereain venqui la bataille le Grant Kaan.

Quant Naian et sez homes virent qu’il ne pooient plus sofrir, il se mistrent en fuie, mes ce ne vaut lor rien, car Naian fu pris et tous sez baronz et ses homes se rendirent con lor armes au Grant Chan.

LXXX

COMANT LE GRANT KAAN FIST ONCIRE NAYAN

Et quant le Grant Kan soit que Naian estoit pris, il comande qu’il soit mis a mort. Adonc fu mort en tel mainere com je voç dirai: car il fu envolupé en un tapis et illuec fu tant moinés sa et la si estroitemant qu’il se morut. Et por ce le fist morir en tel mainere: que il ne vuelen que le sanc dou leingnajes de l’enperer soit espandu sor la terre, ne que le soleil ne l’air le voie.

Et quant le Grant Kaan ot vencu ceste bataille en tel mainere com voç avés hoï, tous les homes et lez baronz …†… nomerai ceste .IIII. provences. La primer fu Ciorcia, l’autre Cauli, la terce Barscol, la quarte Sichintingiu. Et aprés que le Grant Kaan ot ce fait et vencu cest bataille, les generasionz des jens qui hi estoient, saracinç, ydres et juif et maintes autres jens que ne creoent en Dieu, fasoient gas de la cruis que Naian avoit aportés sor sun gonfanonç et disoient contre les cristienz que i estoient: «Veés comant la crois dou vostre dieu a aidiés Naian qui estoit cristienç!» Il en fasoient si grant gas et si grant escherne qu’ele vindrent devant le Grant Chan. Et quant le Grant Chan oï ce, il dist maus a celz que gas en fasoient devant elz. Puis apelle mant cristienz qe illuec estoient et il comance a conforter et dit: «Se la crois dou vostre dieu ne a aidiés Naian, elle a fait grant raisonz: por ce qe elle est bone ne devoit faire se bien non et droit; et Naian estoit{e} desliaus et traitres que venoit contre son seingnors, et por ce est grant droit de ce qe li est avenu. Et la crois dou vostre dieu fist bien se elle ne l’‹a› aidé contre droit. Por ce q’ele est bone couse ne devoit faire autre qe bien».

Les cristiens responderent au Grant Kan: «Grandisme sire, font il, vos dites bien verités, car la crois ne vost faire maus ne desliautés come fasoit Naian, qe estoit traites et desloiaus contre son seingnors, et il a bien eu ce de qe elle estoit doingne». Tel paroles furent entre le Grant Chan e les cristiens de la crois qe Naian avoite aportés sor s’ainsegne.

LXXXI

COMANT LE GRANT KAN SE TORNE A LA CITÉ DE CANBALU

Et quant le Grant Kan ot vencu Naian en tel mainere com vos avés oï, adonc se torne a la mestre cité de Canbaluc et iluech demore a grant seulas et a grant feste. E le autre baronz qe rois estoit, que Caidu avoit a nom, quant il oï qe Naian avoit esté desconfit et mort, il n’ot grant ire, e ne fist ost mes, avent grant doute et grant paor d’estre asi menés come avoit esté Naian.

Or avés entendu comant le Grant Kan ne ala qe ceste foies en oste, car en toutes sez autres beçongnes et hostes mandoit seç filz et sez baronç, mes en ceste ne vost il que nulz hi alast for qe il seulemant, por ce qe trop li senbloit grant fait et mauvés la sorcuidance de celui. Or noç lairon de ceste matiere e retorneron a contere des grandismes fait del Grant Kaan.

Nos avon conté de quel legnages il fu et son ajes. Or vos diron cel qu’il fist as baronz qe se portent bien en la bataille, et cel qu’il fist a celz qui furent vilz et coard. Je voç di qe a celz qe bien se provent, celui qui estoit seingnor de .C. homes le fait seingnor de .M. e li fait grant donemant de vaicelement d’argent et de table de comandemant de seingneurie: car, celui qe a seingnorie de .C. ‹a› table d’arjent, celui qe a seingnorie de .M., table d’or, ovoir d’arjent endoré; celui qe a seingnorie de .Xm. a table d’or a teste de lion.

E vos dirai le poise de ceste table: celz que ont seingnorie de .C. et de .M. poisent sajes .CXX., et celle a teste de lion poisse saje .CCXX. Et en toutes cestes tables est escrit un comandemant, et dient: «Por la force dou grant dieu et dou la grant grace que a doné a nostre enperer, le nom dou Chan soit beneoit. Et tuit celz qe ne lo hobïeront soient mort et destruit». Et encore voç di qe tuit celç qe ont cestes tables on encore brevilejes con escriture de tout ce qe il doient faire en lor seingnorie.

Or voç avonz contés cesti fait; or nos conteron encore de ce mesme. Car je voç di qe celui qe a grant seingnorie de .Cm., ou qu’il soit seingnor d’une grant host jeneraus, cesti ont une table d’or que poise saje .IIIc. et hi a escrit letres que dient ensi com je vos ai dit desovre; et desout a la table est portrait le lion, et desovre hi est himaginés le soleil e la lune. Et encore ont brevelejes de grant comandemans et de grant fait. Et cesti qe ont ceste noble table si ont por comandemant qe toutes foies qu’il chevauce doie porter sor son chief un paile en seingnificance de grande seingnorie. Et toutes les foies qe il siet, deit seoir en charere d’arjent. Et encore a cesti tielz done le Grant Sire une table de gerfaus, et ceste table done il a les tres grant baronz por ‹c›oi qe il aient pleine bailie come il meisme, car, quant il vuelt mander et messajes et autres homes, si puet prandre les chevaus d’un rois, se il vuelt. Et por ce voç ai dit des chevaus des rois: por coi voç sachiés qu’il puet prandre de tous autres homes.

Or nos noç laiseron de ceste matiere et voç conteron des fassionz dou Grant Kan et de sa contenanse.

(Book I, 58)

CONCERNING THE GOD OF THE TARTARS

This is the fashion of their religion. [They say there is a Most High God of Heaven, whom they worship daily with thurible and incense, but they pray to Him only for health of mind and body. But] they have [also] a certain [other] god of theirs called Natigay, and they say he is the god of the Earth, who watches over their children, cattle, and crops. They show him great worship and honour, and every man hath a figure of him in his house, made of felt and cloth; and they also make in the same manner images of his wife and children. The wife they put on the left hand, and the children in front. And when they eat, they take the fat of the meat and grease the god's mouth withal, as well as the mouths of his wife and children. Then they take of the broth and sprinkle it before the door of the house; and that done, they deem that their god and his family have had their share of the dinner.

Their drink is mare's milk, prepared in such a way that you would take it for white wine; and a right good drink it is, called by them Kemiz.

The clothes of the wealthy Tartars are for the most part of gold and silk stuffs, lined with costly furs, such as sable and ermine, vair and fox-skin, in the richest fashion.

(Book I, 59)

CONCERNING THE TARTAR CUSTOMS OF WAR

(The title of this chapter has been introduced by Yule in his translation)

All their harness of war is excellent and costly. Their arms are bows and arrows, sword and mace; but above all the bow, for they are capital archers, indeed the best that are known. On their backs they wear armour of cuirbouly, prepared from buffalo and other hides, which is very strong.]

They are excellent soldiers, and passing valiant in battle. They are also more capable of hardships than other nations; for many a time, if need be, they will go for a month without any supply of food, living only on the milk of their mares and on such game as their bows may win them. Their horses also will subsist entirely on the grass of the plains, so that there is no need to carry store of barley or straw or oats; and they are very docile to their riders. These, in case of need, will abide on horseback the livelong night, armed at all points, while the horse will be continually grazing. Of all troops in the world these are they which endure the greatest hardship and fatigue, and which cost the least; and they are the best of all for making wide conquests of country. And this you will perceive from what you have heard and shall hear in this book; and (as a fact) there can be no manner of doubt that now they are the masters of the biggest half of the world.

Their troops are admirably ordered in the manner that I shall now relate. You see, when a Tartar prince goes forth to war, he takes with him, say, 100,000 horse. Well, he appoints an officer to every ten men, one to every hundred, one to every thousand, and one to every ten thousand, so that his own orders have to be given to ten persons only, and each of these ten persons has to pass the orders only to other ten, and so on; no one having to give orders to more than ten. And every one in turn is responsible only to the officer immediately over him; and the discipline and order that comes of this method is marvellous, for they are a people very obedient to their chiefs.

Further, they call the corps of 100,000 men a Tuc; that of 10,000 they call a Toman; the thousand they call…; the hundred Guz; the ten….

And when the army is on the march they have always 200 horsemen, very well mounted, who are sent a distance of two marches in advance to reconnoitre, and these always keep ahead. They have a similar party detached in the rear, and on either flank, so that there is a good look-out kept on all sides against a surprise. When they are going on a distant expedition they take no gear with them except two leather bottles for milk; a little earthenware pot to cook their meat in, and a little tent to shelter them from rain. And in case of great urgency they will ride ten days on end without lighting a fire or taking a meal. On such an occasion they will sustain themselves on the blood of their horses, opening a vein and letting the blood jet into their mouths, drinking till they have had enough, and then staunching it. They also have milk dried into a kind of paste to carry with them; and when they need food they put this in water, and beat it up till it dissolves, and then drink it. [It is prepared in this way; they boil the milk, and when the rich part floats on the top they skim it into another vessel, and of that they make butter; for the milk will not become solid till this is removed. Then they put the milk in the sun to dry. And when they go on an expedition, every man takes some ten pounds of this dried milk with him. And of a morning he will take a half pound of it and put it in his leather bottle, with as much water as he pleases. So, as he rides along, the milk-paste and the water in the bottle get well churned together into a kind of pap, and that makes his dinner.]

When they come to an engagement with the enemy, they will gain the victory in this fashion. [They never let themselves get into a regular medley, but keep perpetually riding round and shooting into the enemy. And] as they do not count it any shame to run away in battle, they will [sometimes pretend to] do so, and in running away they turn in the saddle and shoot hard and strong at the foe, and in this way make great havoc. Their horses are trained so perfectly that they will double hither and thither, just like a dog, in a way that is quite astonishing. Thus they fight to as good purpose in running away as if they stood and faced the enemy, because of the vast volleys of arrows that they shoot in this way, turning round upon their pursuers, who are fancying that they have won the battle. But when the Tartars see that they have killed and wounded a good many horses and men, they wheel round bodily, and return to the charge in perfect order and with loud cries; and in a very short time the enemy are routed. In truth they are stout and valiant soldiers, and inured to war. And you perceive that it is just when the enemy sees them run, and imagines that he has gained the battle, that he has in reality lost it; for the Tartars wheel round in a moment when they judge the right time has come. And after this fashion they have won many a fight.

All this that I have been telling you is true of the manners and customs of the genuine Tartars. But I must add also that in these days they are greatly degenerated; for those who are settled in Cathay have taken up the practices of the Idolaters of the country, and have abandoned their own institutions; whilst those who have settled in the Levant have adopted the customs of the Saracens.

(Book I, 55)

CONCERNING THE ADMINISTERING OF JUSTICE AMONG THE TARTARS

(The title of this chapter has been introduced by Yule in his translation and is not present in the original Franco-Italian text)

The way they administer justice is this. When any one has committed a petty theft, they give him, under the orders of authority, seven blows of a stick, or seventeen, or twenty-seven, or thirty-seven, or forty-seven, and so forth, always increasing by tens in proportion to the injury done, and running up to one hundred and seven. Of these beatings sometimes they die. But if the offence be horse-stealing, or some other great matter, they cut the thief in two with a sword. Howbeit, if he be able to ransom himself by paying nine times the value of the thing stolen, he is let off.

Every Lord or other person who possesses beasts has them marked with his peculiar brand, be they horses, mares, camels, oxen, cows, or other great cattle, and then they are sent abroad to graze over the plains without any keeper. They get all mixt together, but eventually every beast is recovered by means of its owner's brand, which is known. For their sheep and goats they have shepherds. All their cattle are remarkably fine, big, and in good condition.

They have another notable custom, which is this. If any man have a daughter who dies before marriage, and another man have had a son also die before marriage, the parents of the two arrange a grand wedding between the dead lad and lass. And marry them they do, making a regular contract! And when the contract papers are made out they put them in the fire, in order (as they will have it) that the parties in the other world may know the fact, and so look on each other as man and wife. And the parents thenceforward consider themselves sib to each other, just as if their children had lived and married. Whatever may be agreed on between the parties as dowry, those who have to pay it cause to be painted on pieces of paper and then put these in the fire, saying that in that way the dead person will get all the real articles in the other world.

Now I have told you all about the manners and customs of the Tartars; but you have heard nothing yet of the great state of the Grand Kaan, who is the Lord of all the Tartars and of the Supreme Imperial Court. All that I will tell you in this book in proper time and place, but meanwhile I must return to my story which I left off in that great plain when we began to speak of the Tartars.

LXXI (Book I, 56)

SUNDRY PARTICULARS OF THE PLAIN BEYOND CARACORON

And when you leave Caracoron and the Altay, in which they bury the bodies of the Tartar Sovereigns, as I told you, you go north for forty days till you reach a country called the plain of Bargu. The people there are called Mescript; they are a very wild race, and live by their cattle, the most of which are stags, and these stags, I assure you, they used to ride upon. Their customs are like those of the Tartars, and they are subject to the Great Kaan. They have neither corn nor wine. [They get birds for food, for the country is full of lakes and pools and marshes, which are much frequented by the birds when they are moulting, and when they have quite cast their feathers and can't fly, those people catch them. They also live partly on fish.]

And when you have travelled forty days over this great plain you come to the ocean, at the place where the mountains are in which the Peregrine falcons have their nests. And in those mountains it is so cold that you find neither man or woman, nor beast nor bird, except one kind of bird called Barguerlac, on which the falcons feed. They are as big as partridges, and have feet like those of parrots and a tail like a swallow's, and are very strong in flight. And when the Grand Kaan wants Peregrines from the nest, he sends thither to procure them. It is also on islands in that sea that the Gerfalcons are bred. You must know that the place is so far to the north that you leave the North Star somewhat behind you towards the south! The gerfalcons are so abundant there that the Emperor can have as many as he likes to send for. And you must not suppose that those gerfalcons which the Christians carry into the Tartar dominions go to the Great Kaan; they are carried only to the Prince of the Levant.

Now I have told you all about the provinces northward as far as the Ocean Sea, beyond which there is no more land at all; so I shall proceed to tell you of the other provinces on the way to the Great Kaan. Let us, then, return to that province of which I spoke before, called Campichu.

LXII (Book I, 57)

OF THE KINGDOM OF ERGUIUL, AND PROVINCE OF SINJU

On leaving Campichu, then, you travel five days across a tract in which many spirits are heard speaking in the night season; and at the end of those five marches, towards the east, you come to a kingdom called Erguiul, belonging to the Great Kaan. It is one of the several kingdoms which make up the great Province of Tangut. The people consist of Nestorian Christians, Idolaters, and worshippers of Mahommet. There are plenty of cities in this kingdom, but the capital is Erguiul. You can travel in a south-easterly direction from this place into the province of Cathay.

Should you follow that road to the south-east, you come to a city called Sinju, belonging also to Tangut, and subject to the Great Kaan, which has under it many towns and villages. The population is composed of Idolaters, and worshippers of Mahommet, but there are some Christians also. There are wild cattle in that country [almost] as big as elephants, splendid creatures, covered everywhere but on the back with shaggy hair a good four palms long. They are partly black, partly white, and really wonderfully fine creatures [and the hair or wool is extremely fine and white, finer and whiter than silk. Messer Marco brought some to Venice as a great curiosity, and so it was reckoned by those who saw it]. There are also plenty of them tame, which have been caught young. [They also cross these with the common cow, and the cattle from this cross are wonderful beasts, and better for work than other animals.] These the people use commonly for burden and general work, and in the plough as well; and at the latter they will do full twice as much work as any other cattle, being such very strong beasts.

In this country too is found the best musk in the world; and I will tell you how 'tis produced. There exists in that region a kind of wild animal like a gazelle. It has feet and tail like the gazelle's, and stag's hair of a very coarse kind, but no horns. It has four tusks, two below and two above, about three inches long, and slender in form, one pair growing upwards, and the other downwards. It is a very pretty creature. The musk is found in this way. When the creature has been taken, they find at the navel between the flesh and the skin something like an impostume full of blood, which they cut out and remove with all the skin attached to it. And the blood inside this impostume is the musk that produces that powerful perfume. There is an immense number of these beasts in the country we are speaking of. [The flesh is very good to eat. Messer Marco brought the dried head and feet of one of these animals to Venice with him.]

The people are traders and artizans, and also grow abundance of corn. The province has an extent of 26 days' journey. Pheasants are found there twice as big as ours, indeed nearly as big as a peacock, and having tails of 7 to 10 palms in length; and besides them other pheasants in aspect like our own, and birds of many other kinds, and of beautiful variegated plumage.

The people, who are Idolaters, are fat folks with little noses and black hair, and no beard, except a few hairs on the upper lip. The women too have very smooth and white skins, and in every respect are pretty creatures. The men are very sensual, and marry many wives, which is not forbidden by their religion. No matter how base a woman's descent may be, if she have beauty she may find a husband among the greatest men in the land, the man paying the girl's father and mother a great sum of money, according to the bargain that may be made.

LXXIII (Book I, 58)

OF THE KINGDOM OF EGRIGAIA

Starting again from Erguiul you ride eastward for eight days, and then come to a province called Egrigaia, containing numerous cities and villages, and belonging to Tangut. The capital city is called Calchan. The people are chiefly Idolaters, but there are fine churches belonging to the Nestorian Christians. They are all subjects of the Great Kaan. They make in this city great quantities of camlets of camel's wool, the finest in the world; and some of the camlets that they make are white, for they have white camels, and these are the best of all. Merchants purchase these stuffs here, and carry them over the world for sale.

We shall now proceed eastward from this place and enter the territory that was formerly Prester John's.

LXXIV (Book I, 59)

CONCERNING THE PROVINCE OF TENDUC, AND THE DESCENDANTS OF PRESTER JOHN

Tenduc is a province which lies towards the east, and contains numerous towns and villages; among which is the chief city, also called Tenduc. The king of the province is of the lineage of Prester John, George by name, and he holds the land under the Great Kaan; not that he holds anything like the whole of what Prester John possessed. It is a custom, I may tell you, that these kings of the lineage of Prester John always obtain to wife either daughters of the Great Kaan or other princesses of his family.

In this province is found the stone from which Azure is made. It is obtained from a kind of vein in the earth, and is of very fine quality. There is also a great manufacture of fine camlets of different colours from camel's hair. The people get their living by their cattle and tillage, as well as by trade and handicraft.

The rule of the province is in the hands of the Christians, as I have told you; but there are also plenty of Idolaters and worshippers of Mahommet. And there is also here a class of people called Argons, which is as much as to say in French Guasmul, or, in other words, sprung from two different races: to wit, of the race of the Idolaters of Tenduc and of that of the worshippers of Mahommet. They are handsomer men than the other natives of the country, and having more ability, they come to have authority; and they are also capital merchants.

You must know that it was in this same capital city of Tenduc that Prester John had the seat of his government when he ruled over the Tartars, and his heirs still abide there; for, as I have told you, this King George is of his line, in fact, he is the sixth in descent from Prester John.

Here also is what we call the country of Gog and Magog; they, however, call it Ung and Mungul, after the names of two races of people that existed in that Province before the migration of the Tartars. Ung was the title of the people of the country, and Mungul a name sometimes applied to the Tartars.

And when you have ridden seven days eastward through this province you get near the provinces of Cathay. You find throughout those seven days' journey plenty of towns and villages, the inhabitants of which are Mahommetans, but with a mixture also of Idolaters and Nestorian Christians. They get their living by trade and manufactures; weaving those fine cloths of gold which are called Nasich and Naques, besides silk stuffs of many other kinds. For just as we have cloths of wool in our country, manufactured in a great variety of kinds, so in those regions they have stuffs of silk and gold in like variety.

All this region is subject to the Great Kaan. There is a city you come to called Sindachu, where they carry on a great many crafts such as provide for the equipment of the Emperor's troops. In a mountain of the province there is a very good silver mine, from which much silver is got: the place is called Ydifu. The country is well stocked with game, both beast and bird.

Now we will quit that province and go three days' journey forward.

(Book I, 60)

CONCERNING THE KAAN'S PALACE OF CHAGANNOR

(Note: this chapter continues the narration begun in the previous rubric of the original Franco-Italian text )

At the end of those three days you find a city called Chagan Nor [which is as much as to say White Pool], at which there is a great Palace of the Grand Kaan's;] and he likes much to reside there on account of the Lakes and Rivers in the neighbourhood, which are the haunt of swans and of a great variety of other birds. The adjoining plains too abound with cranes, partridges, pheasants, and other game birds, so that the Emperor takes all the more delight in staying there, in order to go a-hawking with his gerfalcons and other falcons, a sport of which he is very fond.

There are five different kinds of cranes found in those tracts, as I shall tell you. First, there is one which is very big, and all over as black as a crow; the second kind again is all white, and is the biggest of all; its wings are really beautiful, for they are adorned with round eyes like those of a peacock, but of a resplendent golden colour, whilst the head is red and black on a white ground. The third kind is the same as ours. The fourth is a small kind, having at the ears beautiful long pendent feathers of red and black. The fifth kind is grey all over and of great size, with a handsome head, red and black.

Near this city there is a valley in which the Emperor has had several little houses erected in which he keeps in mew a huge number of cators which are what we call the Great Partridge. You would be astonished to see what a quantity there are, with men to take charge of them. So whenever the Kaan visits the place he is furnished with as many as he wants.

LXXV (Book I, 61)

OF THE CITY OF CHANDU, AND THE KAAN'S PALACE THERE

And when you have ridden three days from the city last mentioned, between north-east and north, you come to a city called Chandu, which was built by the Kaan now reigning. There is at this place a very fine marble Palace, the rooms of which are all gilt and painted with figures of men and beasts and birds, and with a variety of trees and flowers, all executed with such exquisite art that you regard them with delight and astonishment.

Round this Palace a wall is built, inclosing a compass of 16 miles, and inside the Park there are fountains and rivers and brooks, and beautiful meadows, with all kinds of wild animals (excluding such as are of ferocious nature), which the Emperor has procured and placed there to supply food for his gerfalcons and hawks, which he keeps there in mew. Of these there are more than 200 gerfalcons alone, without reckoning the other hawks. The Kaan himself goes every week to see his birds sitting in mew, and sometimes he rides through the park with a leopard behind him on his horse's croup; and then if he sees any animal that takes his fancy, he slips his leopard at it, and the game when taken is made over to feed the hawks in mew. This he does for diversion.

Moreover [at a spot in the Park where there is a charming wood] he has another Palace built of cane, of which I must give you a description. It is gilt all over, and most elaborately finished inside. [It is stayed on gilt and lackered columns, on each of which is a dragon all gilt, the tail of which is attached to the column whilst the head supports the architrave, and the claws likewise are stretched out right and left to support the architrave.] The roof, like the rest, is formed of canes, covered with a varnish so strong and excellent that no amount of rain will rot them. These canes are a good 3 palms in girth, and from 10 to 15 paces in length. [They are cut across at each knot, and then the pieces are split so as to form from each two hollow tiles, and with these the house is roofed; only every such tile of cane has to be nailed down to prevent the wind from lifting it.] In short, the whole Palace is built of these canes, which (I may mention) serve also for a great variety of other useful purposes. The construction of the Palace is so devised that it can be taken down and put up again with great celerity; and it can all be taken to pieces and removed whithersoever the Emperor may command. When erected, it is braced [against mishaps from the wind] by more than 200 cords of silk.

The Lord abides at this Park of his, dwelling sometimes in the Marble Palace and sometimes in the Cane Palace for three months of the year, to wit, June, July, and August; preferring this residence because it is by no means hot; in fact it is a very cool place. When the 28th day of [the Moon of] August arrives he takes his departure, and the Cane Palace is taken to pieces.

But I must tell you what happens when he goes away from this Palace every year on the 28th of the August [Moon]. You must know that the Kaan keeps an immense stud of white horses and mares; in fact more than 10,000 of them, and all pure white without a speck. The milk of these mares is drunk by himself and his family, and by none else, except by those of one great tribe that have also the privilege of drinking it. This privilege was granted them by Chinghis Kaan, on account of a certain victory that they helped him to win long ago. The name of the tribe is Horiad.

Now when these mares are passing across the country, and any one falls in with them, be he the greatest lord in the land, he must not presume to pass until the mares have gone by; he must either tarry where he is, or go a half-day's journey round if need so be, so as not to come nigh them; for they are to be treated with the greatest respect. Well, when the Lord sets out from the Park on the 28th of August, as I told you, the milk of all those mares is taken and sprinkled on the ground. And this is done on the injunction of the Idolaters and Idol-priests, who say that it is an excellent thing to sprinkle that milk on the ground every 28th of August, so that the Earth and the Air and the False Gods shall have their share of it, and the Spirits likewise that inhabit the Air and the Earth. And thus those beings will protect and bless the Kaan and his children and his wives and his folk and his gear, and his cattle and his horses, his corn and all that is his. After this is done, the Emperor is off and away.

But I must now tell you a strange thing that hitherto I have forgotten to mention. During the three months of every year that the Lord resides at that place, if it should happen to be bad weather, there are certain crafty enchanters and astrologers in his train, who are such adepts in necromancy and the diabolic arts, that they are able to prevent any cloud or storm from passing over the spot on which the Emperor's Palace stands. The sorcerers who do this are called Tebe and Kesimur, which are the names of two nations of Idolaters. Whatever they do in this way is by the help of the Devil, but they make those people believe that it is compassed by dint of their own sanctity and the help of God. [They always go in a state of dirt and uncleanness, devoid of respect for themselves, or for those who see them, unwashed, unkempt, and sordidly attired.]

These people also have a custom which I must tell you. If a man is condemned to death and executed by the lawful authority, they take his body and cook and eat it. But if any one die a natural death then they will not eat the body.

There is another marvel performed by those Bacsi, of whom I have been speaking as knowing so many enchantments. For when the Great Kaan is at his capital and in his great Palace, seated at his table, which stands on a platform some eight cubits above the ground, his cups are set before him [on a great buffet] in the middle of the hall pavement, at a distance of some ten paces from his table, and filled with wine, or other good spiced liquor such as they use. Now when the Lord desires to drink, these enchanters by the power of their enchantments cause the cups to move from their place without being touched by anybody, and to present themselves to the Emperor! This every one present may witness, and there are ofttimes more than 10,000 persons thus present. 'Tis a truth and no lie! and so will tell you the sages of our own country who understand necromancy, for they also can perform it.

And when the Idol Festivals come round, these Bacsi go to the Prince and say: "Sire, the Feast of such a god is come" (naming him). "My Lord, you know," the enchanter will say, "that this god, when he gets no offerings, always sends bad weather and spoils our seasons. So we pray you to give us such and such a number of black-faced sheep," naming whatever number they please. "And we beg also, good my lord, that we may have such a quantity of incense, and such a quantity of lignaloes, and"—so much of this, so much of that, and so much of t'other, according to their fancy—"that we may perform a solemn service and a great sacrifice to our Idols, and that so they may be induced to protect us and all that is ours."

The Bacsi say these things to the Barons entrusted with the Stewardship, who stand round the Great Kaan, and these repeat them to the Kaan, and he then orders the Barons to give everything that the Bacsi have asked for. And when they have got the articles they go and make a great feast in honour of their god, and hold great ceremonies of worship with grand illuminations and quantities of incense of a variety of odours, which they make up from different aromatic spices. And then they cook the meat, and set it before the idols, and sprinkle the broth hither and thither, saying that in this way the idols get their bellyful. Thus it is that they keep their festivals. You must know that each of the idols has a name of his own, and a feast-day, just as our Saints have their anniversaries.

They have also immense Minsters and Abbeys, some of them as big as a small town, with more than two thousand monks (i.e. after their fashion) in a single abbey. These monks dress more decently than the rest of the people, and have the head and beard shaven. There are some among these Bacsi who are allowed by their rule to take wives, and who have plenty of children.

Then there is another kind of devotees called Sensin, who are men of extraordinary abstinence after their fashion, and lead a life of such hardship as I will describe. All their life long they eat nothing but bran, which they take mixt with hot water. That is their food: bran, and nothing but bran; and water for their drink. 'Tis a lifelong fast! so that I may well say their life is one of extraordinary asceticism. They have great idols, and plenty of them; but they sometimes also worship fire. The other Idolaters who are not of this sect call these people heretics—Patarins as we should say—because they do not worship their idols in their own fashion. Those of whom I am speaking would not take a wife on any consideration. They wear dresses of hempen stuff, black and blue, and sleep upon mats; in fact their asceticism is something astonishing. Their idols are all feminine, that is to say, they have women's names.

Now let us have done with this subject, and let me tell you of the great state and wonderful magnificence of the Great Lord of Lords; I mean that great Prince who is the Sovereign of the Tartars, Cublay by name, that most noble and puissant Lord.

(Book II, 1)

OF CUBLAY KAAN, THE GREAT KAAN NOW REIGNING, AND OF HIS GREAT PUISSANCE

Now am I come to that part of our Book in which I shall tell you of the great and wonderful magnificence of the Great Kaan now reigning, by name Cublay Kaan; Kaan being a title which signifyeth "The Great Lord of Lords," or Emperor. And of a surety he hath good right to such a title, for all men know for a certain truth that he is the most potent man, as regards forces and lands and treasure, that existeth in the world, or ever hath existed from the time of our First Father Adam until this day. All this I will make clear to you for truth, in this book of ours, so that every one shall be fain to acknowledge that he is the greatest Lord that is now in the world, or ever hath been. And now ye shall hear how and wherefore.

LXXVI (Book II, 2)

CONCERNING THE REVOLT OF NAYAN, WHO WAS UNCLE TO THE GREAT KAAN CUBLAY

Now this Cublay Kaan is of the right Imperial lineage, being descended from Chinghis Kaan, the first sovereign of all the Tartars. And he is the sixth Lord in that succession, as I have already told you in this book. He came to the throne in the year of Christ, 1256, and the Empire fell to him because of his ability and valour and great worth, as was right and reason. His brothers, indeed, and other kinsmen disputed his claim, but his it remained, both because maintained by his great valour, and because it was in law and right his, as being directly sprung of the imperial line.

Up to the year of Christ now running, to wit 1298, he hath reigned two-and-forty years, and his age is about eighty-five, so that he must have been about forty-three years of age when he first came to the throne.] Before that time he had often been to the wars, and had shown himself a gallant soldier and an excellent captain. But after coming to the throne he never went to the wars in person save once. This befel in the year of Christ, 1286, and I will tell you why he went.

There was a great Tartar Chief, whose name was Nayan, a young man [of thirty], Lord over many lands and many provinces; and he was Uncle to the Emperor Cublay Kaan of whom we are speaking. And when he found himself in authority this Nayan waxed proud in the insolence of his youth and his great power; for indeed he could bring into the field 300,000 horsemen, though all the time he was liegeman to his nephew, the Great Kaan Cublay, as was right and reason. Seeing then what great power he had, he took it into his head that he would be the Great Kaan's vassal no longer; nay more, he would fain wrest his empire from him if he could.

So this Nayan sent envoys to another Tartar Prince called Caidu, also a great and potent Lord, who was a kinsman of his, and who was a nephew of the Great Kaan and his lawful liegeman also, though he was in rebellion and at bitter enmity with his sovereign Lord and Uncle. Now the message that Nayan sent was this: That he himself was making ready to march against the Great Kaan with all his forces (which were great), and he begged Caidu to do likewise from his side, so that by attacking Cublay on two sides at once with such great forces they would be able to wrest his dominion from him.

And when Caidu heard the message of Nayan, he was right glad thereat, and thought the time was come at last to gain his object. So he sent back answer that he would do as requested; and got ready his host, which mustered a good hundred thousand horsemen.

Now let us go back to the Great Kaan, who had news of all this plot.

(Book II, 3)

HOW THE GREAT KAAN MARCHED AGAINST NAYAN

When the Great Kaan heard what was afoot, he made his preparations in right good heart, like one who feared not the issue of an attempt so contrary to justice. Confident in his own conduct and prowess, he was in no degree disturbed, but vowed that he would never wear crown again if he brought not those two traitorous and disloyal Tartar chiefs to an ill end. So swiftly and secretly were his preparations made, that no one knew of them but his Privy Council, and all were completed within ten or twelve days. In that time he had assembled good 360,000 horsemen, and 100,000 footmen,—but a small force indeed for him, and consisting only of those that were in the vicinity. For the rest of his vast and innumerable forces were too far off to answer so hasty a summons, being engaged under orders from him on distant expeditions to conquer divers countries and provinces. If he had waited to summon all his troops, the multitude assembled would have been beyond all belief, a multitude such as never was heard of or told of, past all counting. In fact, those 360,000 horsemen that he got together consisted merely of the falconers and whippers-in that were about the court! And when he had got ready this handful (as it were) of his troops, he ordered his astrologers to declare whether he should gain the battle and get the better of his enemies. After they had made their observations, they told him to go on boldly, for he would conquer and gain a glorious victory: whereat he greatly rejoiced. So he marched with his army, and after advancing for 20 days they arrived at a great plain where Nayan lay with all his host, amounting to some 400,000 horse. Now the Great Kaan's forces arrived so fast and so suddenly that the others knew nothing of the matter. For the Kaan had caused such strict watch to be made in every direction for scouts that every one that appeared was instantly captured. Thus Nayan had no warning of his coming and was completely taken by surprise; insomuch that when the Great Kaan's army came up, he was asleep in the arms of a wife of his of whom he was extravagantly fond. So thus you see why it was that the Emperor equipped his force.

(Book II, 4)

OF THE BATTLE THAT THE GREAT KAAN FOUGHT WITH NAYAN

What shall I say about it? When day had well broken, there was the Kaan with all his host upon a hill overlooking the plain where Nayan lay in his tent, in all security, without the slightest thought of any one coming thither to do him hurt. In fact, this confidence of his was such that he kept no vedettes whether in front or in rear; for he knew nothing of the coming of the Great Kaan, owing to all the approaches having been completely occupied as I told you. Moreover, the place was in a remote wilderness, more than thirty marches from the Court, though the Kaan had made the distance in twenty, so eager was he to come to battle with Nayan. And what shall I tell you next? The Kaan was there on the hill, mounted on a great wooden bartizan, which was borne by four well-trained elephants, and over him was hoisted his standard, so high aloft that it could be seen from all sides. His troops were ordered in battles of 30,000 men apiece; and a great part of the horsemen had each a foot-soldier armed with a lance set on the crupper behind him (for it was thus that the footmen were disposed of); and the whole plain seemed to be covered with his forces. So it was thus that the Great Kaan's army was arrayed for battle.

When Nayan and his people saw what had happened, they were sorely confounded, and rushed in haste to arms. Nevertheless they made them ready in good style and formed their troops in an orderly manner. And when all were in battle array on both sides as I have told you, and nothing remained but to fall to blows, then might you have heard a sound arise of many instruments of various music, and of the voices of the whole of the two hosts loudly singing. For this is a custom of the Tartars, that before they join battle they all unite in singing and playing on a certain two-stringed instrument of theirs, a thing right pleasant to hear. And so they continue in their array of battle, singing and playing in this pleasing manner, until the great Naccara of the Prince is heard to sound. As soon as that begins to sound the fight also begins on both sides; and in no case before the Prince's Naccara sounds dare any commence fighting. So then, as they were thus singing and playing, though ordered and ready for battle, the great Naccara of the Great Khan began to sound. And that of Nayan also began to sound. And thenceforward the din of battle began to be heard loudly from this side and from that. And they rushed to work so doughtily with their bows and their maces, with their lances and swords, and with the arblasts of the footmen, that it was a wondrous sight to see. Now might you behold such flights of arrows from this side and from that, that the whole heaven was canopied with them and they fell like rain. Now might you see on this side and on that full many a cavalier and man-at- arms fall slain, insomuch that the whole field seemed covered with them. From this side and from that such cries arose from the crowds of the wounded and dying that had God thundered, you would not have heard Him! For fierce and furious was the battle, and quarter there was none given. But why should I make a long story of it? You must know that it was the most parlous and fierce and fearful battle that ever has been fought in our day. Nor have there ever been such forces in the field in actual fight, especially of horsemen, as were then engaged—for, taking both sides, there were not fewer than 760,000 horsemen, a mighty force! and that without reckoning the footmen, who were also very numerous. The battle endured with various fortune on this side and on that from morning till noon. But at the last, by God's pleasure and the right that was on his side, the Great Khan had the victory, and Nayan lost the battle and was utterly routed. For the army of the Great Kaan performed such feats of arms that Nayan and his host could stand against them no longer, so they turned and fled. But this availed nothing for Nayan; for he and all the barons with him were taken prisoners, and had to surrender to the Kaan with all their arms. Now you must know that Nayan was a baptized Christian, and bore the cross on his banner; but this nought availed him, seeing how grievously he had done amiss in rebelling against his Lord. For he was the Great Kaan's liegeman, and was bound to hold his lands of him like all his ancestors before him.

(Book II, 5)

HOW THE GREAT KAAN CAUSED NAYAN TO BE PUT TO DEATH

And when the Great Kaan learned that Nayan was taken right glad was he, and commanded that he should be put to death straightway and in secret, lest endeavours should be made to obtain pity and pardon for him, because he was of the Kaan's own flesh and blood. And this was the way in which he was put to death: he was wrapt in a carpet, and tossed to and fro so mercilessly that he died. And the Kaan caused him to be put to death in this way because he would not have the blood of his Line Imperial spilt upon the ground or exposed in the eye of Heaven and before the Sun.

And when the Great Kaan had gained this battle, as you have heard, all the Barons and people of Nayan's provinces renewed their fealty to the Kaan. Now these provinces that had been under the Lordship of Nayan were four in number; to wit, the first called Chorcha; the second Cauly; the third Barscol; the fourth Sikintinju. Of all these four great provinces had Nayan been Lord; it was a very great dominion. And after the Great Kaan had conquered Nayan, as you have heard, it came to pass that the different kinds of people who were present, Saracens and Idolaters and Jews, and many others that believed not in God, did gibe those that were Christians because of the cross that Nayan had borne on his standard, and that so grievously that there was no bearing it. Thus they would say to the Christians: "See now what precious help this God's Cross of yours hath rendered Nayan, who was a Christian and a worshipper thereof." And such a din arose about the matter that it reached the Great Kaan's own ears. When it did so, he sharply rebuked those who cast these gibes at the Christians; and he also bade the Christians be of good heart, "for if the Cross had rendered no help to Nayan, in that It had done right well; nor could that which was good, as It was, have done otherwise; for Nayan was a disloyal and traitorous Rebel against his Lord, and well deserved that which had befallen him. Wherefore the Cross of your God did well in that It gave him no help against the right." And this he said so loud that everybody heard him. The Christians then replied to the Great Kaan: "Great King, you say the truth indeed, for our Cross can render no one help in wrong-doing; and therefore it was that It aided not Nayan, who was guilty of crime and disloyalty, for It would take no part in his evil deeds." And so thenceforward no more was heard of the floutings of the unbelievers against the Christians; for they heard very well what the Sovereign said to the latter about the Cross on Nayan's banner, and its giving him no help.

(Book II, 6)

HOW THE GREAT KAAN WENT BACK TO THE CITY OF CAMBALUC

And after the Great Kaan had defeated Nayan in the way you have heard, he went back to his capital city of Cambaluc and abode there, taking his ease and making festivity. And the other Tartar Lord called Caydu was greatly troubled when he heard of the defeat and death of Nayan, and held himself in readiness for war; but he stood greatly in fear of being handled as Nayan had been.

I told you that the Great Kaan never went on a campaign but once, and it was on this occasion; in all other cases of need he sent his sons or his barons into the field. But this time he would have none go in command but himself, for he regarded the presumptuous rebellion of Nayan as far too serious and perilous an affair to be otherwise dealt with.So we will have done with this matter of Nayan, and go on with our account of the great state of the Great Kaan.

(Book II, 7)

HOW THE KAAN REWARDED THE VALOUR OF HIS CAPTAINS

We have already told you of his lineage and of his age; but now I must tell you what he did after his return, in regard to those barons who had behaved well in the battle. Him who was before captain of 100 he made captain of 1000; and him who was captain of 1000 men he made to be captain of 10,000, advancing every man according to his deserts and to his previous rank. Besides that, he also made them presents of fine silver plate and other rich appointments; gave them Tablets of Authority of a higher degree than they held before; and bestowed upon them fine jewels of gold and silver, and pearls and precious stones; insomuch that the amount that fell to each of them was something astonishing. And yet 'twas not so much as they had deserved; for never were men seen who did such feats of arms for the love and honour of their Lord, as these had done on that day of the battle.
Now those Tablets of Authority, of which I have spoken, are ordered in this way. The officer who is a captain of 100 hath a tablet of silver; the captain of 1000 hath a tablet of gold or silver-gilt; the commander of 10,000 hath a tablet of gold, with a lion's head on it. And I will tell you the weight of the different tablets, and what they denote. The tablets of the captains of 100 and 1000 weigh each of them 120 saggi; and the tablet with the lion's head engraven on it, which is that of the commander of 10,000, weighs 220 saggi. And on each of the tablets is inscribed a device, which runs: "By the strength of the great God, and of the great grace which He hath accorded to our Emperor, may the name of the Kaan be blessed; and let all such as will not obey him be slain and be destroyed." And I will tell you besides that all who hold these tablets likewise receive warrants in writing, declaring all their powers and privileges. I should mention too that an officer who holds the chief command of 100,000 men, or who is general-in-chief of a great host, is entitled to a tablet that weighs 300 saggi. It has an inscription thereon to the same purport that I have told you already, and below the inscription there is the figure of a lion, and below the lion the sun and moon. They have warrants also of their high rank, command, and power. Every one, moreover, who holds a tablet of this exalted degree is entitled, whenever he goes abroad, to have a little golden canopy, such as is called an umbrella, carried on a spear over his head in token of his high command. And whenever he sits, he sits in a silver chair. To certain very great lords also there is given a tablet with gerfalcons on it; this is only to the very greatest of the Kaan's barons, and it confers on them his own full power and authority; so that if one of those chiefs wishes to send a messenger any whither, he can seize the horses of any man, be he even a king, and any other chattels at his pleasure.

LXXXII

CI DEVISE LE FASSION DOU GRANT KAAN

Le grant seingnors des seingnors que Cublai Kan est apellés est de tel fasionz: il est de belle grandesse, ne petit ne grant, mes est de meçaine grandesse; il est carnu de bielle mainere; il est trop bien taliés de toutes menbres; il a son vis blance et vermoille come rose; les iaus noir et biaus; le nes bien fait et bien seant.

Il a quatre femes, les quelz il tient toutes foies por sez moilier droite, et le greingnor filz que il aie de ceste quatre femes doit estre por raisonz seingnor de l’enpere quant il se morust le Grant Kaan. Elle sunt apelé e‹m›poraïces et chascune por son non. Et chascune de ceste dame tient cort por soi: il n’i a nule que ne aie .IIIc. damoiselles mout belles et avenant; elle ont maint vallez esculiés et maint autres homes et femes, si que bien a chascune de ceste dame en sa cort .Xm. persones. Et toutes foies qu’il vult jecir jeçir avec aucune de ces quatre femes, il la fait venir en sa chambre, et tel foies il vait a la canbre sa feme. Il ha encore maintes amie, et voç dirai en quel mainere. Il est voir qu’il est une generasion de Tartarç, que sunt apellés Ungrac, que mout sont belles jens, et onnes anz sunt elleue .C. pucelles les plus belles qe soient en toutes celles jenerasion et sunt amenés au Grant Chan, et il le fait garder a les dames dou palais et le fait jezir con elles en un lit por savoir s’elle ha bone aleyne et por savoir s’ell’est pucelle et bien saine de toutes choses. Sunt mises a servir le seingnor en tel maineres com je voç dirai. Il est voir qe ogne trois ijors et trois nuit .VI. de cestes dameiselles servent le seingnor et en chanbre et au lit et a tout ce qe beçogne. Et le Grant Kaan en fait de celes ce k’el velt. Et a chief de trois jors et de trois noit vienent les autres .VI. damoiselles, et ensi vait tout le anz: que ogne trois jors et trois nuit se müent de .VI. en .VI. dameselles.

LXXXIII
CI DEVISE DES FILZ DOU GRANT KAN

Et encore sachiés qe le Gran Kaan a de seç quatre femes .XXII. filz masles. Le greingnors avoit a non CinchinCinchin, por le amor dou buen Cinchin Kan; et cestui devoit estre Grant Kaan et seingnor de tout l’enpere. Or avint qu’il se morut, mes il en remest un fil que a a non Temur; et cestui Temur doit estre Grant Kaan et seingnor, et ce est rason, por ce qu’il fu fil dou greingnor fil do Grant Kaan. Et si voç di qe cest Temur est sajes et prodonmes, et maintes foies a ja mout bien prouvés en bataille.

Et sachiés qe le Grant Kan a encore bien .XXV. autres filz de ses amies que sunt bones et vailanz d’armes et chascun est grant baron. Et encore voç di qe des filz qu’il a des seç quatre femes en sunt .VII. rois des grandismes provences et roiames, et tuit mantinent bien lor reingne, car il sunt sajes et prodonmes, et ce est bien raison, car je voç di qe lor pere le Grant Kan est le plus sajes homes et les plus proven de toutes chouses et le meior regeor des jens et d’enpere et home de greingnor vailance qe unques fust en toutes les generasionz des Tartarç. Or vos ai deviséç dou Grant Chan et de seç filz, et adonc voç deviserai comant il tient cort et sa mainere.

LXXXIV
CI DEVISE DOU PALAIS DOU GRANT KAN

Sachiés tout voiramant qe le Grant Chan demore en la maistre vile dou Catai, Cabaluc est appellés, trois mois de l’an, c’est dece‹n›bre et jenner et fevrer. En ceste ville a son grant palais, et voç diviserai sa faison. El est tout avant un grant mur quarés qui est por chascun quaré un milier, ce est a dire qu’il est tout environ quatre miles. Il est mout gros et d’autesse ont il bien .X. pas, et sunt toutes blances et merlés. Et chascun cant de cest mur a un grant palais mout biaus et mout riches el quelz se tienent les hernois dou Grant Can: ce sunt arç et tarcasci et seles et fren de cavaus et cordes d’arç, et toutes chouses beçognables a oste. Et encore un paleis senblable a çelç des cant, si qe sunt environ les murs .VIII., et tuit et .VIII. sunt plein des arnois dou Grant Sire. Et saqiés qe en chascun ne a que d’une chouse: ce est qe en la une arç e ne autres; et le ‹autre› avoit seles et ne autres; et ensi vait qe en chaschun a toute une chouses. Et cest mur a eu quaré dever midi .V. portes; eu mileu une grant porte que ne s’evre nulle fois for tant solemant quant le Grant ‹Kan› en hoisce et quant il hi entre. Et jouste ceste grant porte en a deus petite, des caschune part une, et por celle entrent toutes les autres jens. Et puis en a ver le chant un autre mout grant et dever l’autre chant un autre, por les queles entrent enc{h}ore les autres jens.

Et dedens cest mur ha un autre mur que est auques plus lonc qe large. Il a ausint .VIII. palais sor cest mures tout en tel maineres con les autres, et encore hi se tinent dedens les hernoi{e}s dou Grant Sire. Il a ausi .V. portes eu quaré dever midi toutes senblables a les autres ‹dou› mur devant. Et en chascun autres quarés a une sole porte, et ausint ont les autres murs que dit vos ai. Et eu mileu de cestes mures est le palais dou Grant Sire, qui est fait en tel mainere com je voç dirai. Il est le greingnor que jamés fust veu. Il ne a pas soler, mes le paviment est plus aut que l’autre tere entor .X. paumes.

La couverture covreuüre est mout autesme; les mur de les sales et de les canbres sunt toutes couvertes d’or et d’arg{i}ent et hi a portraites dragons et bestes et osiaus et chevalers, et autres deverses jenerasion des bestes. Et la couverture est ausi fa‹i›te si que ne i se pert autre que hor et pointures.

La sale est si grant et si larges qe bien hi menjuerént plus de .VIm. homes. Il ha tantes chanbres que ce est mervoilles a voir. Il est si grant et si bien fait que ne a home au monde que le pooir en aüst qu’il le seust miaus ordrer ne faire. Et la covreture desovre sunt toute vermoile et vers et bloies et jaunes et de tous colors; et sunt envernicé si bien et si soitilmant qu’il sunt respre‹n›disant come crist{i}aus, si que mou {lou} loingne environ le palais luissent. Et sachiés qe cele covreure est si fort et si fermeement faite qe dure maint anz.

Et entre le un mur et les autres de celz qe je voç ai contés, a praeries et biaus arbres es quelz ha plosors maineres des deverses bestes: ce sunt cerf blances, les bestes que funt le mouscre, cavriol, daynes et vair, et de plosors maineres des belles bestes. Et toutes les terres dedens les murs sunt plainnes des cestes beles bestes for qe les voies dont les homes vont solament.

Et de l’un chant dever maistre a un lac mout grant eu quel a de plosors maineres de poisonç, car le Grant Sire hi a fait metre de maintes maineres peisonç, et toute le foies qe le Grant Sire velt de celz pesonz en a a sa volunté. Et si vos di que un grant flun hi met et hoisse, mes si est si ordrés qe nul peisson non poit hoissir. Et ce est fait con rees de fer et de raim.

Et encore voç di que dever traimontane, loinge dou palais entor d’u‹n›e balestree, a fait fair un tertre, ce est un mont, qe bien est haut .C. pas et environ est plus d’un mil, les quel mout est tout plein et covert d’arbres que de nul tens perdent foiles, mes toutes foies sunt vers. Et voç di que le Grant Sire, que launques l’en li content que fust un biaus arbres, il le fasoit prendre con toutes le raïces et co’ moute terre et le fasoit porter a cel mont con les leofant. Et fust l’albre grant quant il vousist{i}, qu’il ne feist ce faire. Et en ceste mainere hi avoit les plus biaus arbres dou monde. Et voç di que le Grant Sire hi fait covrir tout cel mont de roçe de l’açur, que est mout vers, si que les arbores sunt tuit vers et le mont tout vers, e n’i apert fors que couse vers: et por ce est apellés le mont vers. Et desus le mont, eu mileu dou coume, a un palais biaus et grant et tout vers. Et voç di qe ceste mont et les arbres et les palais sunt si biaus a regarder que tout celz que le voient en ont leesse et joie; et por ce le a fait faire le Grant Sire: por avoir celle belle viste et por ce que li re‹n›de confort et solas.

LXXXV
CI DEVISE DOU PALAIS DOU FILÇ DOU KAN QE DOIT REIGNER APRES LUI

Et encore voç di que dejouste ceste palais en a fait faire le Grant Sire un autre palais senblable au sien, que ne i faille rien. Et ce est fait por ce qe le aie son filz quant el{le} regnara et sera seingnor; et por ce est fait tout en tel mainiere et ausi grant et con tantes murs cum est cel dou Grant Kaan qe je voç ai contés desovre. Le fil CinchinCinchin, qe je vos nomai desovre, qe doit estre seingnor, et toutes celes maineres et celz costumes et celz fait que fait le Grant Kan maintenoit et fasoit, por ce q’el est esleu a sire tantost que le Grant Kan sera mort. Il ha bien bolle et seel d’e‹n›pire, mes non pas {s}conpliemant come a le Gran Sire tant quant il vit. Or voç ai contés et deviséç des palais. Or voç conterai de la grant vile dou Catai, la ou ceste palais palais sunt; por coi fui faite et comant.

Il est voir que iluec avoit une ansiene cité grant et noble qe avoit a non Ganbalu, que {a}vaut a dire en nostre lengaje la cité dou seingnor; et le Grant Kaan treuvoit por seç astronique que ceste cité se devoit revelere et faire gran contraire contre l’enpi{e}r. Et por ceste chaison le Grant Kaan fist faire ceste cité dejoste celle, qe ne i a qe un flum e’mi. Et fist traire les jens de celle cité et metre en la ville q’il avoit estoré, qui est apellé Taidu.

Elle est si grant com je voç conterai. Elle est environ .XXIIII. miles et est quarés, qe ne a plus de l’un quaré que de l’autre, ‹et› est murés des murs de teres que sunt grosses desout .X. pas et haut .XX., mes voç di qu’elle ne sunt pas si grosse desovre come desout, por ce qe toutes foies dou fundemant en sus venoient mermant, si que desovre sunt grosses entor trois pas. Elles sunt toutes merlés et blances. Elle a .XXII. portes et sor chascune porte a un grandisme palais et biaus, si que en chascu‹n› quarés des murs a trois portes et .V. palais, por qu’il hi a por chascun cant encore un palais. Et cesti palais ont mout grant sale, la o les armes de celz que gardent la cité demorent.

Et si voç di que les rues de la ville sunt si droit et si large que l’en voit de l’une part a l’autre, et sunt ordree si que chascune porte se voit com les autres. Hi a ma‹i›nt biaus palais et mant biaus herberges et maintes belles maisonç. Elle ‹a› en mileu de la cité un grandisme palais eu quel a une grant cloque, ce est canpane, qe sone la noit qe nulz ne aille por la ville depuis qu’ele aura soné trois fois, char, puis que celle canpane a soné tantes foies com il ont ordree, ne oçe aler nulz por la cité for qe por beinçogne de feme qu’enfantent et por beinçogne des homes malaides; et celz que por ce vont convient qe il portent lumere. Et voç di qu’il est ordree qe chascune porte soit gardee por miles homes. Et ne entendés que il gardent por doutance qu’il aient de jens, mes le font por ennorance dou Grant Sire qe laiens demore, et encore qe il ne velent que les lairons feissent domajes en la ville. Or voç ai contés de la vile. Desormés vos conteron comant il tent cort et de seç autres fait, ce est dou Grant Sire.

LXXXVI
COMANT LE GRANT KAAN SE FAIT GARDER A .XIIM. HOMES A CHEVALÇ

Or sachiés qe le Grant Kaan, por sa grandesse, se fait garder a .XIIm. homes a chevalz: et s’apelent quesitam, que vaut a dire en fransois chevalers et feelz dou seingnor. E ne le fait pas por doutance qu’il aie de nul homes. Cesti .XIIm. homes ont quatre cheveitan, car chascu‹n› est cheveitan de .IIIm. et cesti .IIIm. demorent eu palais dou Grant Sire por trois jors et por trois noit, et menuient et boivent laiens. Et ensi qe quant il ont gardee cesti .IIIm. trois jors et trois nuit, adonc s’en vont, et puis vienent les autres .IIIm. et gardent autres trois jors et trois nuit, et ensi font jusque a tant qu’il ont tuit gardés, et puis conmeancçent de rinchief, et ensi vait tout l’an.

Et quant le Grant Kaan tent sa table, por aucune cort qe il face, ‹il fait› en tel mainere: car la table au Grant Sire est mout aute plus qe les autres, il siet en tramontaine, si que que son vix garde ver midi, et sa primer feme siet dejoste lui de le senestre partie; et de la destre part, auque plus bas, sieent lez filz au seingnorç e sseç neveu et seç parenç qe sunt de l’enperiel lingnages, si que je voç di qe lor chief vienent as piés dou Grant Sire; et puis les autres baron sieent ‹a› autres tables encore plus bas.Et ausint vait des femes, car toutes les femes as filz dou Grant Sire et de sez neveu et de ses parens seent de le senestre partie, ausi plus bas, et aprés seent toutes les femes des baronç et des chevalers, et seent ausi plus bas. Et chascun sevent sun leu o il doit soir por le ordremant dou seingnor. Et sunt les tables por tel mainer qe le Grant Sire puet veoir tuit, et ce sunt grandismes quantité. Et deors de cest sale, e’ menuient plus de .XLm., car il hi vienent maintes homes co’ mant grant present, et ce sunt homes que vienent d’estranges pars con estranges choses, et de tiel hi a que ont eu seingnorie et encore en vuelent. Et cesti tielz homes vienent en cesti tielz jors quant le Grant Kaan tient cort et fait noses.

Et eu mileu de ceste sale, ou le Grant Sire tient sa table, est une grant peitere d’or fin qe bien tient de vin come grant botet; et environ ceste peitere, ce est en chascun chant, e‹n› a une plus peitete; et de cele grant vient le vin au bevrajes que sunt en celle mandre.

Se trait le vin, ou le chier bevrajes que hi soit, et s’en enplent grant vernique d’or qe bien sunt tiel qe tienent tant vin que .VIII. homes ou .X. en av‹r›oient assez, et se metent, entres deus homes que sieent a table, un; et chascun de cesti deus homes hont une coppe d’or a maneque, et con celle cope prennent dou vin de cel grant vernique d’or. Et ausint en ont entre deus dames: un de celz grant et deus coupes, comant ont les homes. Et sachiés qe cesti verniques et cestes chouses sunt de grant vailance, et voç di que le Grant Sire ha si grant vaiçellemant d’or et d’arjent que ne est homes que ne les veïst qe les peust croire.

Et sachiés qe celz qe font la creense au Grant Kan des viandes et des bev‹r›ajes sunt plosors baronz, et voç di qu’il ont fascee lor bouche et lor nes con belles toailles de soie et d’or, por ce que lor alaine ne lor fraor ne venissent en les viandes et les bevrajes dou Grant Sire. Et quant le Grant Sire doit boir, tous les estormens, que hi ni ha grandismes quantité de toutes faites, conmencent conmençent a soner; et quant le Grant Sire a sa coupe en main, tous les baronz et toutes les gens qe hi sont s’enjenoillent et font seingne de grant humilité: et adonc boit le Grant Sire; et toutes foies quant hil boit se fait ensi con voç avés hoï. Des viandes ne voç di mie por ce qe cascun doit croire qu’il hi ni a en grant habundance. Et si voç di qu’il ne i menuie nulz baronç ne nulz chevalers que ne moine sa feme et qe ne i menjue cun les autres dames.

Et quant il hont mengiés et les tables sunt hostés, adonc hi vienent en celle salle davant le Grant Sire et devant toutes les autres jens grandismes moutitude des giuculer et de tregiteor, et maintes de plusors maineres des grant espirimens, et tuit font grant seulas et grant feste devant le Grant Sire et mout en font les gens joie et molt en rient et se solacent. Et quant tout ce est fait, adonc se partent les gens et chascun se torne a son ostel et a sa maison.

LXXXVII
CI DEVISE DE LA GRAN FEST KE FAIT LE GRANT KAN DE SA NATIVITE

Et sachiés qe tuit les Tartarç font feste de lor nativité; et le Grant ‹Kan› fu nes a les .XXVIII. jors de la lune dou mois de setenbre, et en celui jor fait le greingnor feste qu’il font le chief de l’an, si co‹m› je voç le conterai aprés ceste.

Or sachiés que le jor de sa na‹ti›vité le Grant Kaan se vest de noble dras a or batu. Et bien .XIIm. baronç et chevalers se vestent cum lui, dou color et d’une mainere semblable a cel dou Grant Sire; non pas qe il soient si chier, mes il sunt dou color, et dras de soie et dorés, et tuit ont grant çinture d’or: et {en} cestes vestime‹n›s done elz le Grant Sire; et si voç di que il hi a de telz de cesti vestiment que, {valent}…†… les pieres presioses et les perles que sovre hi estoient, vailent plus de .Xm. biçanç d’or; et de cesti tielz en hi a plusors. Et sachiés qe le Grant Kan .XIII. foies le an done riches vestimens a celz .XIIm. baronç et chevalers, et li vest{e} tuit de une senblable vesteure com lui et de grant vailance. Et ce poés veoir qe ce est grandisme chouse que ne est nulz autre seingnor au monde que ce peust faire ne mantenoir for che il seulemant.

LXXXVIII
ENCORE DE LA FESTE QUE LE KAN FAIT DE SA NATIVITE MEISME

Et sachiés que cest jor de sa nativité, tous les Tartarç dou muonde, det toutes les provences et region, qe de lui tenent tere et seingneuries, li funt grant present, chascun com est convenable a celui que l’aporte et selonc qe est ordreées. Et encore hi vienent maint autres homes con grant present, et ce sunt celz qe vuelent demander qe il lor donet aucune seingneurie. Et le{s} Grant Sire a esleu .XII. baronz que donent le seingne‹u›orie a cesti tielz homes selonc qe a chascun s’afiert.

Et en cestui jor toç les ydres et toç les cristienç e toç les saraçin et toç les generasion des jens font grant orasion et grant progere a les ydres et a les lor dieu qu’il lor sauve lor seingnor et qui li donent longe vite et joie et santé. En tel mainere com je voç ai contés dure celui jor la joie et la feste de sa nativité.

Or voç laison de ceste, que bien la voç avon contés, et voç diron d’un autre grant feste qu’il fait en lor chief d’an, qui est appellé la blance feste.

LXXXIX
CI DIVISE DE LA GRANDISME FESTE KE FAIT LE GRANT KAN DE LOR CHIEF DE L’AN

Il est voir qu’il font lor chief d’an le mois de fevrer; et le Grant Sire et tous celz que sunt sotopost a lui en font une tel feste com je voç conterai. Il est uçance que le Grant Kan con tout seç sojés se vestent de robbe blanche, et masles et femes, puis qu’il aient le pooir de fer lle. Et ce font il por ce qe blance vesteure senble elz beneurose et bone, et por ce le vestent il le chief de lor an: por coi tout l’an prennent lor bien et aient joie. Et en cestui jor, toutes les jens et toutes les provences et regionz, et reingnes qe de lui tenent teres et seingneuries, li aportent grandismes present d’or et d’argent et de perles et des pieres presieuses et de maint riches dras blances; et ce font il por ce qe tout le an ait lor seingnor treçors asseç et que ait joie et leese. Et encore voç di qe les baronz et les chevalers et tous les pueples se presentent les uns a les autres couses blances, et s’acolent et se font joie et feste; et ce funt il por ce qe tout l’an prennent lor bien et que aient bone aventure. Et encore sachiés tout voiremant qe en cestui jor ‹sont› presentés preçentés au Grant Kan {an}plus de .Cm. {a}chevaus blances mout biaus et riches.

Et encore celui jor hi vienent les sien leofant, qe bien sunt .Vm., tuit covers de biaus dras entailliés a testes et a osiaus; et chascun a sor son dos deus escring mout biaus et riches, et sunt plein de vacellament dou seingnor et des riches arnois por celle cort blance.

Et encore hi vienent grandissime quantité de gamiaus, ausi covert de dras, et sunt chargés des chouses beçugnables a scele feste, et tuit passent por devant le Grant Sire: et ce est la plus belle viste a veoir que fust jamés veue.

Et encore voç di qe le mai{n}tin de celle feste, avant qe les tables soient mises, tuit les rois et tous les dux et marchois et cuenz, baronç, chevalers, astronique, mires, fauchoner, et maintes autres oficiaus et regior de jens et de terres et des host vienent en la grant sale devant le seingnor; et celz que ne{i} hi chevent demorent dehors le palais en tel leu que le Grant Sires les puet bien veoir. Et voç di q’il sunt ordree en tel mainere: tout premierement sunt seç filz et seç neveu et celz de son legnages enperiaus, aprés sunt les rois, et aprés lex dux, et puis toutes les ordres le une aprés le autre, ensi com il estoit convenable. Et quant il sunt tuit asetés, chascun en son leu, adonc se leve un grant prolés et dit a haute vos: «Enclinés et adorés!». Et tant tost qe celui a ensi dit, il s’enclinent maintinant et metent lor front en tere et font lor orassion ver le seingnor et l’aorent ausi com ce il fust dieu; et en tel mainiere l’aorent por quatre foies. Il vont a un autel que mout est bien aornés; et sus cel autel a une table vermoille en la quel est ecrit le non dou Grant Kaan; et encore hi a un biaus encensier, et encensent celle table et l’a‹u›tel con grant reverence. Puis ‹chascun› s’en torne a son leu. Et quant il ont tuit ce fait, adonc se font les preçent qe je vos ai contés, qe sont de si grandissme vailance et si riches.

Et quant les present sunt tuit fait e le{s} Grant Sire a veue toutes cestes chouses, adonc se metent les tables. Et quant les tables sunt mises, adonc s’asient les jens si ordreemant com je vos ai contés autres foies, car le Grant Sire siet a sa aute table et avec lui, da la senestre part, sa primier feme, et nul autre ne i siet pas; puis seent tous les autres en tel maineres et si ordreemant com je vos ai contés, et toutes les dames meisme sient da la partie de l’anperaïces, ensi com je vos ai contés. Il tient table tout en tel mainere com je voç ai devisé l’autre foies. Et quant il ont mengiés, les joculer viene‹n›t et seulaçent la cort ensi con vos hoïstes l’autre foie. Aprés qu’il ont tout ce fait, chascun se torne a son ostiaus et a sa maison. Or voç ai divisé de la blance feste dou chief de l’an. Or voç conterai de une noblisime chouse que le Grant Sire a fait: que a ordree certes vestimens a certes baronç por venir a seç ordree festes.

XC CI DEVISE DES .XIIM. BARONÇ QUE VIENT A LES FESTES

Or sachiés tuit voiremant que le Gran Sire a ordree sien .XIIm. baronz, que Quecitain sunt apellés, que vaut a dire les prosimen feoilz dou seingnor. Il a doné a chascun .XIII. robes, chascune de color devisé l’une de l’autre, et sunt aornés des perles et de pieres et d’autres riches chouses mout noblemant, et sunt de mut grandisime vailance. Il a encore doné a chascuns des cesti .XIIm. baronç une ceinture d’or mout belle et de grant vailance; et enchore doné a chascun chausemant de camu laboré de fil d’arjent mout sotilmant qui sunt mout biaus et chieres. Il ont tuit aornemant si noble et si biaus que bien senble, quant il les ont vestu, que chascun soit un rois. Et a chascune feste de les .XIII. est ordree le quelz de cesti vestimenz se doit vestir. Et auisi le Grant Sire en a .XIII. senblable a seç baronç, ce est de coleur, mes il sunt plus nobles et de greingnor vaillance et mielz aornés, et toutes foies se vest d’un senblable com sez baronç.

Or voç ai devisé des .XIII. vestimens que ont les .XIIm. baronç da lor seingnor, qe sunt entre tuit .CLVIm. vestiment, si chier et de grant vailançe com je voç ai contés, que vailent si grant moutitude de treçor qe a poine se poroite conter les nunbres, sanz le centures et les causement qe ausint vailent treçor asseç. Et tout ce a fait le Grant Sire por ce qe sez festes soient plus honorables et plus grant.
Et encore voç dirai une chouse, qui semble mervoille, que auques fait a conter en nostre livre: char sachiés qe un grant lion est moiné devant le Gran Sire, et le lion, tantost{o} qu’il le voit, se jete a jecir devant lui et fait seingne ‹de› grant humilité et senble qu’il le conoisse por seingnor; il demore devant lui sanç nulle chaene, et ce est bien une couse que fait a mervoille. Or voç laison de ceste couse et voç conteron de la grant chace qe fait faire le Grant Sire, ensi con voç oirés.

XCI
COMANT LE GRANT KAAN A ORDREE QE SEÇ JENS LI AP [ORTENT DES VENOISONS]

Or sachiés de voir qe endementiers qe le Grant Sire demore en la cité dou Catai ces trois mois, ce sunt decenbre et jener et fevrer, il ha establi qe .LX. jornee, environ la ou il est, toutes jens doient chacer et oiseler, et est establi et ordree ce: qe chascun seingnor de jens et de terres qe toutes grant bestes, come sunt sengler sauvajes et cerf et daines et cavriolz et horses et autres bestes, li doient aporter, ce est a dire la greignor partie de celles grant bestes. Et en tel mainere chachoient toutes les jens qe je voç ai dit. Et celles bestes qu’il vuelent mander au Grant Sire, il font traire toutes l’ent{e}railles dedent le ventre, puis le mettent sus les charrettes et l’envoient au seingnors.
Et ce font celz de .XXX. jornee, et ce sunt grandisme quantité. Et celz que sunt loin .LX. jornee no li envoient la charç, por ce qe trop est longue voie, mes il li envoient toutes les cuires afaités et concés, por ce que le seingnor en fait faire toutes sez beiçognes de fait d’armes et des hostes. Or voç ai devisés dou fait de la cace, et adonc voç deviseron de feres bestes qe le Grant Sire tient.

XCII
CI DEVISE DES LIONÇ ET DES LIOPARS ET DE LEUS CERVIER QUI SUNT AFAITES A PRENDRE BESTES. ET ENCORE DIT DE GERFAUS ET DE FAUCONÇ ET D’AUTRES OISIAUS

Enchore sachiés qe le Grant Sire a bien leopars aseç, qe tuit sunt bon da chacer et da prendre bestes. Il ha encore bien grant quantité de leus cerver que tuit sunt afaités a bestee ‹s›s prandre et mout sunt bien a chacher. Il ha plosors lyons grandisme, greingnors aseç qe celz de Babilonie: il sunt de mout biaus poil et de mout biaus coleor, car il sunt tout vergés por lonc noir et vermoil et blance; il sunt afaités a prandre sengler sauvajes et les buef sauvajes et orses et asnes sauvajes et cerf et cavriolz et autres bestes. Et si voç di qu’il est mout bielle chouse a regarder les feres bestes qe les lions …†… qu’il les portent sus le charethe en une cuble et ho lui a un chien petit.

Il a encore grant moutitude ‹de› aiglies qe sunt afaités a prandre leus et voupes et dain et chavriou, et en prennent asseç. Mes celles que sunt afaités a prendre leus, sunt mout grandissmes et de grant poisance, car sachiés qu’il ne est si grant leus qe escanpe devant celle aigle qu’il ne soit pris. Or voç ai devisé de ce que voç aveç oï. Or voç vueil deviser comant le Grant Sire fait tenir grandissime quantité des buen chienz.

XCIII
CI DIT DES .II. FRERS QE SUNT SOR LES CHIENÇ DE LA CHACE

Il est voir que le Grant Sire a deus baronç que sunt freres charnaus, qe le u‹n› a a non Baian Baian et le autre Mingan. Il sunt apellés cuiuci, qe vaut a dire celz qe tienent le chien mastin. Chascun de cest freres a .Xm. homes sout elz et tuit les .Xm. sont vestu do un coleur et les autres .Xm. sunt do un autre, ce est vermoil et bloie. Et, toutes les foies qu’il vont con le Grant Sire en chace, il portent celles vestimens que je voç ai contés. Et en ceste .Xm. en a deus miles que chascun a un grant chien mastin ou deus ou plus, si que il sunt grandisme moutitudes. Et quant le Grant Sire vait a chace, adonc le un de cesti deus freres, con seç .Xm. homes et con bien .Vm. chienz, li vait delé une part, et le autre frer, con les sien .Xm. et con lor chienz, li vait de l’autre. Il vont tuit jouste le un le autre, auque loingne, si qu’il tienent plus d’une jornee: il ne treuvent nulles bestes sauvajes que ne soit prese.

Il est trop bielle couse a voire la chace et la mainere de celle chienz et de celz chacheors, car je voç di que quant le Grant Sire chevache con seç baronz por mi le landes oiselant, adonc veés venir de cesti chienz chachant orses et cerf et autres bestes, et d’une part et d’autre, si qe mout est bi‹e›lle viste a veoir.

Et adonc voç ai contés de celles qe tienent les chienz de chace. Or voç diron conmant le Grant Sire vait les autres trois mois.

XCIV

CI DEVISE COMANT LE GRANT KAN VAIT EN CHACE POR PRANDRE BESTES ET OISIAUS

Et quant le Grant Sire ha demoré trois mois en la cité que je voç ai nomé desovre, et ce fu decembre et jenner et fevrer, adonc se part de cest cité dou mois de mars et ala ver midi dusque a la mer Hosiane, qui hi a deus jornee. Il moine avech lui bie‹n› .Xm. fauchoner et porte bien .Vc. gerfauç e fauchon pelerin et fauchon sagri en grant habundance; et encore portent en grant quantité des hostor por oiçeler en rivier. Mes ne entendés qu’il le teingne tuit ho soi en un leu, mes il les part sa et la, a .C. et a .CC. et a plus. Et cesti oselent et les greingnors parties des osiaus qu’il prennent aportent au Grant Sire. Et voç di que quant le Grant Sire vait oiscelant cu sez jerfaus et con autre osiaus il ha bien .Xm. homes que sunt ordinés as .II. as .II. et s’apellent toscaor, qe vient a dire en nostre lengue home qe demorent a garde, et il si font, car a .II. .II. demorent sa et la si qe bien tienent de tere asez, et chascun a un reclan et un capiaus por ce qe il peussent clamer les osiaus et tenir. Et quant le Grant Sire fait geter seç osiaus, il ne est mester qe celz qe les getent aillent elz derieres, por ce qe les homes que je voç ai dit desovre, qe sunt sa et la, le gardent si bien qu’il ne poit aler nulle part qe cesti homes ne ailent; et, se les osiaus ont mester de secors, il le secorent mai‹n›tinant.

Et tous les osiaus dou Grant Sire, et encore celz des autres baronç, ont une petite table d’arjent as piés en la quel est ecrit les nom de cui il est et qui lle tient, e por ceste mainere est le osiaus conneu tant tost qu’il est pris, et est rendu a celui de cui il est. Et se l’en ne set de cui il est, ‹est› aporté a un baron qe est apellés bularguci, qe vaut a dir le gardiens des couses qe ne treuvent seingnor, char je voç di qe se l’en trouve un chevaus o une espee ou un osiaus ou autre couse, et il ne treuve de cui il soit, a ceste baronç, et cil la fait prendre et garder. Et celui qui lla trove, se il ne la porte tant tost, il est tenu por lairon. Et celz qe ont perdue les couses s’en vunt a ceste baronç et, ce lui le a, le la fait rendre tout mantinant. Et cestui baron demoire toutes foies eu plus aut leus de tote l’ost con son confanon, por qe cele qe o‹n›t perdues les chouses les voient erament. Et en ceste mainere ne se poent perdre nulle chouse qe ne soient trouvee et rendues.

Et quant le Grant Sire ala ceste voies qe je voç ai contés propes a la mer Osiane, en celes voies poet l’en veoir maintes belles vistes de prendre bestes et osiaus: el ne a seulas au monde qe ce vaile. Et le Grant Sire vait toutes foies sor quatre leofant, la o il a une mout belle chanbre de fust, la quel est dedens toute couverte de dras a or batu, et dehors est de cuir de lion coverte.

Le Grant Sire il tient toutes foies .XII. gerfaus des meillorz q’il ait. Et encore hi demorent plusors baronç por lui faire seulas et conpagnie. Et si voç di que quant le Grant Sire alera en ceste canbre sus le leofant, et des autres baronz qe chavauchent environ lui li di‹e›nt: «Sire, grues passent!» Et le Grant Sire fait descovrir la chanbre desovre et adonc voit les grues; il fait prendre celz gerfaus qu’il vuel{en}t et le laisse aler, et celz gerfaus plusors foies prennent les grues. Et ce voit toutes foies en son lit et ce li est bien grant soulas et grant delit.

Et toutes les autres baronz et chevalers chevauchent environ le seingnors. Et sachiés qe unques ne fu, ne croi qe soit, nulz homes qe si grant seulas ne si grant delit poïst en cest monde con cestui fait, ne qe si en aüst le poïr de fer.

Et quant il a tant alés qu’il est venu a un leu qe est apellés Cacciar Modun, adonc treuve illuec tandu sez pavilonz et de seç filz et de seç baronz et de sez amie, qe bien sunt plus de .Xm. mult biaus et riches. Et voç deviserai comant est fait son pavilon. Il est si grant la tende la o il tient sa cort et bien si grant qe hi demorent sout .M. chevalers; et cest tende a sa porte ver midi; et en cest sale demorent les baronz et autres jens. Et une autre tende est, que se tient com ceste et enver ponent, et en ceste demore le seingnor. Et quant el vuelt parler ad aucun, il le fait venir laiens. Et derer a la grant sale est une grant canbre et belle ou dort le Grant Sire. Et encore hi a autres canbres et autres tendes, mes ne se tient pas cun le grant tende. Car sachiés tout voiremant qe les deus sales qe je voç ai contés, et la cambre, sunt faites com je voç deviserai.

Chascune des sales ha trois col lonnes de leing despeciés, mout bien evrés, puis sunt dehors toutes coverte de cuir de lionz mout biaus, car il sunt tuit vergiés de noir et de blanc et de vermoil. Il sunt si bien ordiné que vent ne pluie ne i poient nuire ne fer doumajes. Et dedens sunt toutes d’armines et de jerbelin: ce sunt andeus les plus belles pennes et les plus riches et de greingnor vailance que pennes que soient, mes bien est il voir que la pelle de gebbeline, tant qe soit a une robe d’ome, vaut bien la fin .IIm. beçant d’or, mes les comunel vaut .M. beçant; et l’apellent les Tartarz le{s} roi des pelames, et sunt de la grant d’une faÿne; et de cestes deus pelles sunt cestes deus grant sales dou Grant Sire ovrés et entaillés si sotilmant qe ce est une mervoille a voir. Et la canbre, la ou le sire dort, qe se tient con les deus sales, est ausi dehors de coir de lyonz et dedens de pelles giebeline et armine, et est mout noblemant faite et ordené. Et les cordes qe tienent les sales et la canbre sunt toutes de soie. Et elles sunt de si grant vailance et tant costent, cestes trois tendes, qe un peitet rois ne le poroit pager.

Et environ cestes tendes ha et sunt toutes les autres tendes, bien ordrés et bien asentés. Et les amies dou seingnor ont ausi riches pavilonz. Et encore les gerfaus et les fauchon et les autres hosiaus et bestes ont toute en grandismes quantités. Et que voç en diroie? Sachiés tuit voiremant qe il hi a si grant jens en cest canp qe ce estoit mervoie, car il senble bien qu’il soit en la meior cité qu’il aie, car de toutes pars hi sunt venus les jens, car ausi tient toute sa mesnee dehors ho lui, et mire et astronique et fauconierç et autres hofitiaus asseç sunt ausi avec lui. Il hi sunt toutes chouses ausi ordeneemant com con ‹il› hi {hi} a emi sa mestre ville.

Et sachiés qu’il demore en ceste leu jusque a primevoile, qe est en celui leu entor la pasque nostre de ‹re›suresion, et en tout cestui terme ne fine d’aler hoisellant a lac, a riviere; et prennoient grues et cesnes et autres osiaus asseç. Et encore les seç jens que sunt expandut per plousors part environ lui, li apportent venesionz et osialasionz asseç. Il hi demore cestui terme au greingnor seulas et au greingnor delit dou monde, qe no est home au monde qe ne le veist qe le peust croire, por ce q’el est asez plus sa grandese et son afer et son delit qe je ne voç di.

Et si vos di encore un a‹u›tre chouse: qe nulz mercheans, ne nulz homes d’ars, ne nul villein ne osent tenir nul fauccon ne osiaus da oslere ne chien da chacer, et ce avant avent .XX. jornee environ le leu ou le Grant Sire demore; mes en toutes autres provences et parties de sa tere puent bien chacer et fer a lor volunté des osiaus et de chiens. Et encore sachiés voiremant qe por toutes les teres la o le Grant Sire a seingnorie nulz rois ne nulz baronz ne nul homes ne osent prendre ne cacer levre ne daine ne cavriolz ne cerf, ne de ceste tel maineres des bestes que moltiplient dou mois de mars jusqe ad otobre; et qi contre ce feïst en seroit fait repentir durremant, por ce qe le Seingnor le a ensi estabeli. Et voç di qu’il est si hobeï son conmandamant qe les liure et les daine et les autres bestes qe je voç ai només vienent plusors foies jusque a le home, et ne le touce ne ne li fait nulz maus.

En tel mainere com voç avés oï demore le Grant Sire en cestui leu jusque entor la Pasche de Resuresion. Et quant il hi est tant demorés com vos avés hoï, adonc se part de luec a toutes sez jens et s’en torne tout droitemant a la cité de Canbalu por celle voie meisme dont il estoie{n}t venu, et toutes foies chaçant et hoicellant a grant seulas et a grant joie.

XCV
COMANT LE GRANT KAAN TENT GRANT CORT ET FAIT GRANT FESTES

Et quant il est venus a sa mestre vile de Cambalu, il demore en son maistre palais .III. jors et ne plus. Il tient grant cort et riche tables, il fait grant joie et grant feste avech seç femes, car je voç di qu’il est merveilose chouse a veoir la grant solenpnité qe le Grant Sire fait en cest .III. jors.

[Et puis s'en part de son palais de Cambaluc, et s'en vait a sa cité que il fist faire, sicom je vois ai conté en ariere, qui a nom Ciandu, en la quel a si grant praerie et son palais de cane, la o il tient sez jerfaus en mue. Et illuec demore l'esté por le chaut, car celui leu est moult frais. Si que il demoure illuec du primer jor de jun jusque a les XXVIII jors dàaost, que il se part d'eluec, quant il fait espandre le lait de ses jumentes blanches, sicom je vos ai dit desovre. Et adonc se torne a sa mestre cité de Cambaluc. Et iluec demore, sicom je vos ai dit, VI mois: septembre, per fer la feste de sa nativité, et puis octobre, novembre et decembre, jenner et fevrer, eu quel mois de fevrer il fait la grant feste de lor chief de l'an, que il appellent la feste blanche, sicom je vos ai conté desovre tout apertemente por ordre. Et puis se part et s'en vait vers la mer osiance chaçant et oiselant, sicom je vos ai conté, du primer jor de mars jusque a dimi may, que il se torne a sa mestre cité trois jors, sicom dit est disovre, es quelz trois jors il fait grant feste avec ses femes et tient grant cort et grant soulas]. Car je vos di qu'il est merveillose chouse a veoir la grant solenpité que le grant sire fait en cest III jors. [Puis se part, sicom je vos ai dit. Si que il demore tout l'an ensi parti: IV mois en sa mestre cité de Cambaluc, en son mestre palais, ce sunt september, octobre, novembre, decembre, jenner, fevrer; et puis se part por aler a la grante chace propes la mer, et hi demore mars, avril, may; et puis se torne a son palais de Canbaluc, et hi demore trois jors. Et puis s'en vait a sa cité de Ciandu, que il fist faire, la ou est son palais de canes, et hi demore jugn, jugnet, aost; et puis d'en torne a sa mestre cité de Cambaluc. Et ensi vait tout l'an: six mois en sa cité, et trois mois en la chace, et trois mois en son palais de canes por le chaut. Si que il moine sa vie a moult grant delit, sanz ce que aucines fois il vait autre part, de ça et de la, soulaçant a son plaisir]

XCVI
[CI DIST DE LA CITE' DE CAMBALUC, COMANT ELLE EST GRANT AFAIRE ET PLEINE DE JENS]

Et si voç di que en ceste cité a si grant moutitude de maisonz et de jenz, entre dedenç la ville et dehors, que sacchiés qu’il hi a tant burs come portes, ce sunt doçe, que sunt grandismes, que ne est homes que peust conter le no‹n›bre car ‹a› assez plus jens en celle burs que en la ville. Et en cesti burs demorent et herberjent les mercaant et tous autres homes qe hi vienent por lor beçogne, qe hi vienent en grandisme abundance, entre por le seingnor et por ce qe la ville est en si boine marché qe les mercaans e les autres homes hi vienent por lor beçoingne. Et si voç di qe es les burs a ausi belles maisonz et ausi biaus palais come en la ville, hors celz dou Grant Sire.

Et sachiés qe en la ville no sevoillent nulz homes que se more, mes, se el est ydres, si se porte au leu ou doit estre ars le cors, qui est dehors tous les burs; et ausi avint des autres mors qe se sevoillent encore dehors tous les bu{e}rç.

Et encore voç di un autre chouse: qe dedenz la ville ne ossent demorer nulle feme pecherise, ce sunt femes dou monde qe funt servis a les honmes por monoi‹e›, mes voç di qu’eles demorent es burs, et sachiés q’il hi ni a si grant moutitude que nuls homes le poust croir, car je voç di q’ele sunt bien .XXm. que toutes servent les homes por monoi‹e›; et si voç di qe toutes hi sunt beinçognes por la grandisme quantités des mercaant et des forestier qe hi vienent et alent tout jors. Adonc poés veoir se il ha grant habundance de jens en Canbalu, puis qe les femes mondanes hi sunt tantes com je hai contés.

Et sachiés tuit voiremant qe en ceste ville de Canbalu vienent plus chieres chouses et de greingnor vailance qe en nule cité dou monde, et voç dirai quelz. Tout avant voç ‹di› qe toutes les chieres chouses qe vienent de Y‹n›die, ce sunt pieres presiouses et perles et toutes autres chieres chouses, sunt aportés a cestes villes. Et encore, toutes les belles chouses et toutes les chieres qe sunt en le provence dou Catay et de toutes autres provences, hi sunt aportés ausint. Et ce avint por le seingnors qui hi demore, et por les dames et por les baronz et por la grant habundançce de la moutitude de les jens, de{s} les hostes et d’autres jens qe hi vienent por achaison de la cort qe le Grant Sire hi tien{en}t. Et por ce qe je voç ai contés, a ceste ville vienent plus chieres chouses et de greingnor vailance, et les greignor quantités que en nulle ville dou munde; et plus merchandies hi se vendent et achatent, car sachiés de voir qe chascun jor hi entre en ceste ville plus de .M. charete chargies de soie, car il se laborent maint dras d’ors et de soie. Et encore ceste cité a environ soi plus de{s} .IIc. …†… , et loingn et pres, les quelz …†…; vienent les jens de cestes villes a achater maintes chouses a ceste cité, et de luec hont les chouses qe a lor sunt bei{n}çognables. Et por ce ne est grant chouse se en ceste cité de Canbalu vienent tantes chouses com je vos ai dit.

Et depuis que je voç ai dit ce, mostré bien et apertamant, or voç devisera‹i› dou fait de la secqe et de la monoi‹e› qe se fait en ceste cité de Canbalu, et voç mostreron cleremant comant le Grant Sire puet aseç plus faire et plus despendre que je ne voç ai dit ne ne voç dirai en ce livre. ‹Et voç mostreron› raison comant.

(This chapter in Yule's translation is present only in Ramusios's version of the Divisament dou Monde)

LXXXII (Book II, 8)
CONCERNING THE PERSON OF THE GREAT KAAN

The personal appearance of the Great Kaan, Lord of Lords, whose name is Cublay, is such as I shall now tell you. He is of a good stature, neither tall nor short, but of a middle height. He has a becoming amount of flesh, and is very shapely in all his limbs. His complexion is white and red, the eyes black and fine, the nose well formed and well set on.
He has four wives, whom he retains permanently as his legitimate consorts; and the eldest of his sons by those four wives ought by rights to be emperor;—I mean when his father dies. Those four ladies are called empresses, but each is distinguished also by her proper name. And each of them has a special court of her own, very grand and ample; no one of them having fewer than 300 fair and charming damsels. They have also many pages and eunuchs, and a number of other attendants of both sexes; so that each of these ladies has not less than 10,000 persons attached to her court.When the Emperor desires the society of one of these four consorts, he will sometimes send for the lady to his apartment and sometimes visit her at her own. He has also a great number of concubines, and I will tell you how he obtains them. You must know that there is a tribe of Tartars called Ungrat, who are noted for their beauty. Now every year an hundred of the most beautiful maidens of this tribe are sent to the Great Kaan, who commits them to the charge of certain elderly ladies dwelling in his palace. And these old ladies make the girls sleep with them, in order to ascertain if they have sweet breath [and do not snore], and are sound in all their limbs. Then such of them as are of approved beauty, and are good and sound in all respects, are appointed to attend on the Emperor by turns. Thus six of these damsels take their turn for three days and nights, and wait on him when he is in his chamber and when he is in his bed, to serve him in any way, and to be entirely at his orders. At the end of the three days and nights they are relieved by other six. And so throughout the year, there are reliefs of maidens by six and six, changing every three days and nights.

LXXXIII (Book II, Chapter 9)
CONCERNING THE GREAT KAAN'S SONS

The Emperor hath, by those four wives of his, twenty-two male children; the eldest of whom was called Chinkin for the love of the good Chinghis Kaan, the first Lord of the Tartars. And this Chinkin, as the Eldest Son of the Kaan, was to have reigned after his father's death; but, as it came to pass, he died. He left a son behind him, however, whose name is Temur, and he is to be the Great Kaan and Emperor after the death of his Grandfather, as is but right; he being the child of the Great Kaan's eldest son. And this Temur is an able and brave man, as he hath already proven on many occasions.

The Great Kaan hath also twenty-five other sons by his concubines; and these are good and valiant soldiers, and each of them is a great chief. I tell you moreover that of his children by his four lawful wives there are seven who are kings of vast realms or provinces, and govern them well; being all able and gallant men, as might be expected. For the Great Kaan their sire is, I tell you, the wisest and most accomplished man, the greatest Captain, the best to govern men and rule an Empire, as well as the most valiant, that ever has existed among all the Tribes of Tartars.

LXXXIV (Book II, Chapter 10)
CONCERNING THE PALACE OF THE GREAT KAAN

You must know that for three months of the year, to wit December, January, and February, the Great Kaan resides in the capital city of Cathay, which is called Cambaluc, [and which is at the north-eastern extremity of the country]. In that city stands his great Palace, and now I will tell you what it is like. It is enclosed all round by a great wall forming a square, each side of which is a mile in length; that is to say, the whole compass thereof is four miles. This you may depend on; it is also very thick, and a good ten paces in height, whitewashed and loop-holed all round. At each angle of the wall there is a very fine and rich palace in which the war-harness of the Emperor is kept, such as bows and quivers, saddles and bridles, and bowstrings, and everything needful for an army. Also midway between every two of these Corner Palaces there is another of the like; so that taking the whole compass of the enclosure you find eight vast Palaces stored with the Great Lord's harness of war. And you must understand that each Palace is assigned to only one kind of article; thus one is stored with bows, a second with saddles, a third with bridles, and so on in succession right round. The great wall has five gates on its southern face, the middle one being the great gate which is never opened on any occasion except when the Great Kaan himself goes forth or enters. Close on either side of this great gate is a smaller one by which all other people pass; and then towards each angle is another great gate, also open to people in general; so that on that side there are five gates in all.

Inside of this wall there is a second, enclosing a space that is somewhat greater in length than in breadth. This enclosure also has eight palaces corresponding to those of the outer wall, and stored like them with the Lord's harness of war. This wall also hath five gates on the southern face, corresponding to those in the outer wall, and hath one gate on each of the other faces, as the outer wall hath also. In the middle of the second enclosure is the Lord's Great Palace, and I will tell you what it is like. You must know that it is the greatest Palace that ever was. [Towards the north it is in contact with the outer wall, whilst towards the south there is a vacant space which the Barons and the soldiers are constantly traversing. The Palace itself] hath no upper story, but is all on the ground floor, only the basement is raised some ten palms above the surrounding soil [and this elevation is retained by a wall of marble raised to the level of the pavement, two paces in width and projecting beyond the base of the Palace so as to form a kind of terrace-walk, by which people can pass round the building, and which is exposed to view, whilst on the outer edge of the wall there is a very fine pillared balustrade; and up to this the people are allowed to come].

The roof is very lofty, and the walls of the Palace are all covered with gold and silver. They are also adorned with representations of dragons [sculptured and gilt], beasts and birds, knights and idols, and sundry other subjects. And on the ceiling too you see nothing but gold and silver and painting. [On each of the four sides there is a great marble staircase leading to the top of the marble wall, and forming the approach to the Palace.]

The Hall of the Palace is so large that it could easily dine 6000 people; and it is quite a marvel to see how many rooms there are besides. The building is altogether so vast, so rich, and so beautiful, that no man on earth could design anything superior to it. The outside of the roof also is all coloured with vermilion and yellow and green and blue and other hues, which are fixed with a varnish so fine and exquisite that they shine like crystal, and lend a resplendent lustre to the Palace as seen for a great way round. This roof is made too with such strength and solidity that it is fit to last for ever. [On the interior side of the Palace are large buildings with halls and chambers, where the Emperor's private property is placed, such as his treasures of gold, silver, gems, pearls, and gold plate, and in which reside the ladies and concubines. There he occupies himself at his own convenience, and no one else has access.]
Between the two walls of the enclosure which I have described, there are fine parks and beautiful trees bearing a variety of fruits. There are beasts also of sundry kinds, such as white stags and fallow deer, gazelles and roebucks, and fine squirrels of various sorts, with numbers also of the animal that gives the musk, and all manner of other beautiful creatures, insomuch that the whole place is full of them, and no spot remains void except where there is traffic of people going and coming. [The parks are covered with abundant grass; and the roads through them being all paved and raised two cubits above the surface, they never become muddy, nor does the rain lodge on them, but flows off into the meadows, quickening the soil and producing that abundance of herbage.]
From that corner of the enclosure which is towards the north-west there extends a fine Lake, containing foison of fish of different kinds which the Emperor hath caused to be put in there, so that whenever he desires any he can have them at his pleasure. A river enters this lake and issues from it, but there is a grating of iron or brass put up so that the fish cannot escape in that way.

Moreover on the north side of the Palace, about a bow-shot off, there is a hill which has been made by art [from the earth dug out of the lake]; it is a good hundred paces in height and a mile in compass. This hill is entirely covered with trees that never lose their leaves, but remain ever green. And I assure you that wherever a beautiful tree may exist, and the Emperor gets news of it, he sends for it and has it transported bodily with all its roots and the earth attached to them, and planted on that hill of his. No matter how big the tree may be, he gets it carried by his elephants; and in this way he has got together the most beautiful collection of trees in all the world. And he has also caused the whole hill to be covered with the ore of azure, which is very green. And thus not only are the trees all green, but the hill itself is all green likewise; and there is nothing to be seen on it that is not green; and hence it is called the Green Mount; and in good sooth 'tis named well. On the top of the hill again there is a fine big palace which is all green inside and out; and thus the hill, and the trees, and the palace form together a charming spectacle; and it is marvellous to see their uniformity of colour! Everybody who sees them is delighted. And the Great Kaan had caused this beautiful prospect to be formed for the comfort and solace and delectation of his heart.

You must know that beside the Palace (that we have been describing), i.e. the Great Palace, the Emperor has caused another to be built just like his own in every respect, and this he hath done for his son when he shall reign and be Emperor after him. Hence it is made just in the same fashion and of the same size, so that everything can be carried on in the same manner after his own death. [It stands on the other side of the lake from the Great Kaan's Palace, and there is a bridge crossing the water from one to the other.] The Prince in question holds now a Seal of Empire, but not with such complete authority as the Great Kaan, who remains supreme as long as he lives. Now I am going to tell you of the chief city of Cathay,in which these Palaces stand; and why it was built, and how.

LXXXV (Book II, Chapter 11)
CONCERNING THE CITY OF CAMBALUC

Now there was on that spot in old times a great and noble city called Cambaluc, which is as much as to say in our tongue "The city of the Emperor." But the Great Kaan was informed by his Astrologers that this city would prove rebellious, and raise great disorders against his imperial authority. So he caused the present city to be built close beside the old one, with only a river between them. And he caused the people of the old city to be removed to the new town that he had founded; and this is called Taidu. [However, he allowed a portion of the people which he did not suspect to remain in the old city, because the new one could not hold the whole of them, big as it is.]
As regards the size of this (new) city you must know that it has a compass of 24 miles, for each side of it hath a length of 6 miles, and it is four-square. And it is all walled round with walls of earth which have a thickness of full ten paces at bottom, and a height of more than 10 paces; but they are not so thick at top, for they diminish in thickness as they rise, so that at top they are only about 3 paces thick. And they are provided throughout with loop-holed battlements, which are all whitewashed. There are 12 gates, and over each gate there is a great and handsome palace, so that there are on each side of the square three gates and five palaces; for (I ought to mention) there is at each angle also a great and handsome palace. In those palaces are vast halls in which are kept the arms of the city garrison.

The streets are so straight and wide that you can see right along them from end to end and from one gate to the other. And up and down the city there are beautiful palaces, and many great and fine hostelries, and fine houses in great numbers. [All the plots of ground on which the houses of the city are built are four-square, and laid out with straight lines; all the plots being occupied by great and spacious palaces, with courts and gardens of proportionate size. All these plots were assigned to different heads of families. Each square plot is encompassed by handsome streets for traffic; and thus the whole city is arranged in squares just like a chess-board, and disposed in a manner so perfect and masterly that it is impossible to give a description that should do it justice.] oreover, in the middle of the city there is a great clock—that is to say, a bell—which is struck at night. And after it has struck three times no one must go out in the city, unless it be for the needs of a woman in labour, or of the sick. And those who go about on such errands are bound to carry lanterns with them. Moreover, the established guard at each gate of the city is 1000 armed men; not that you are to imagine this guard is kept up for fear of any attack, but only as a guard of honour for the Sovereign, who resides there, and to prevent thieves from doing mischief in the town.

LXXXVI (Book II, Chapter 12)
HOW THE GREAT KAAN MAINTAINS A GUARD OF TWELVE THOUSAND HORSE, WHICH ARE CALLED KESHICAN

You must know that the Great Kaan, to maintain his state, hath a guard of twelve thousand horsemen, who are styled Keshican, which is as much as to say "Knights devoted to their Lord." Not that he keeps these for fear of any man whatever, but merely because of his own exalted dignity. These 12,000 men have four captains, each of whom is in command of 3000; and each body of 3000 takes a turn of three days and nights to guard the palace, where they also take their meals. After the expiration of three days and nights they are relieved by another 3000, who mount guard for the same space of time, and then another body takes its turn, so that there are always 3000 on guard. Thus it goes until the whole 12,000, who are styled (as I said) Keshican, have been on duty; and then the tour begins again, and so runs on from year's end to year's end.

LXXXVI (Book II, Chapter 13 - This chapter title is absent in the Frnaco-Italian text )
THE FASHION OF THE GREAT KAAN'S TABLE AT HIS HIGH FEASTS

And when the Great Kaan sits at table on any great court occasion, it is in this fashion. His table is elevated a good deal above the others, and he sits at the north end of the hall, looking towards the south, with his chief wife beside him on the left. On his right sit his sons and his nephews, and other kinsmen of the Blood Imperial, but lower, so that their heads are on a level with the Emperor's feet. And then the other Barons sit at other tables lower still. So also with the women; for all the wives of the Lord's sons, and of his nephews and other kinsmen, sit at the lower table to his right; and below them again the ladies of the other Barons and Knights, each in the place assigned by the Lord's orders. The tables are so disposed that the Emperor can see the whole of them from end to end, many as they are. [Further, you are not to suppose that everybody sits at table; on the contrary, the greater part of the soldiers and their officers sit at their meal in the hall on the carpets.] Outside the hall will be found more than 40,000 people; for there is a great concourse of folk bringing presents to the Lord, or come from foreign countries with curiosities.

In a certain part of the hall near where the Great Kaan holds his table, there [is set a large and very beautiful piece of workmanship in the form of a square coffer, or buffet, about three paces each way, exquisitely wrought with figures of animals, finely carved and gilt. The middle is hollow, and in it] stands a great vessel of pure gold, holding as much as an ordinary butt; and at each corner of the great vessel is one of smaller size [of the capacity of a firkin], and from the former the wine or beverage flavoured with fine and costly spices is drawn off into the latter.

[And on the buffet aforesaid are set all the Lord's drinking vessels, among which are certain pitchers of the finest gold,] which are called verniques, and are big enough to hold drink for eight or ten persons. And one of these is put between every two persons, besides a couple of golden cups with handles, so that every man helps himself from the pitcher that stands between him and his neighbour. And the ladies are supplied in the same way. The value of these pitchers and cups is something immense; in fact, the Great Kaan has such a quantity of this kind of plate, and of gold and silver in other shapes, as no one ever before saw or heard tell of, or could believe. [There are certain Barons specially deputed to see that foreigners, who do not know the customs of the Court, are provided with places suited to their rank; and these Barons are continually moving to and fro in the hall, looking to the wants of the guests at table, and causing the servants to supply them promptly with wine, milk, meat, or whatever they lack. At every door of the hall (or, indeed, wherever the Emperor may be) there stand a couple of big men like giants, one on each side, armed with staves. Their business is to see that no one steps upon the threshold in entering, and if this does happen, they strip the offender of his clothes, and he must pay a forfeit to have them back again; or in lieu of taking his clothes, they give him a certain number of blows. If they are foreigners ignorant of the order, then there are Barons appointed to introduce them, and explain it to them. They think, in fact, that it brings bad luck if any one touches the threshold. Howbeit, they are not expected to stick at this in going forth again, for at that time some are like to be the worse for liquor, and incapable of looking to their steps.]

And you must know that those who wait upon the Great Kaan with his dishes and his drink are some of the great Barons. They have the mouth and nose muffled with fine napkins of silk and gold, so that no breath nor odour from their persons should taint the dish or the goblet presented to the Lord. And when the Emperor is going to drink, all the musical instruments, of which he has vast store of every kind, begin to play. And when he takes the cup all the Barons and the rest of the company drop on their knees and make the deepest obeisance before him, and then the Emperor doth drink. But each time that he does so the whole ceremony is repeated. I will say nought about the dishes, as you may easily conceive that there is a great plenty of every possible kind. But you should know that in every case where a Baron or Knight dines at those tables, their wives also dine there with the other ladies.

And when all have dined and the tables have been removed, then come in a great number of players and jugglers, adepts at all sorts of wonderful feats, and perform before the Emperor and the rest of the company, creating great diversion and mirth, so that everybody is full of laughter and enjoyment. And when the performance is over, the company breaks up and every one goes to his quarters.

LXXXVII (Book II, Chapter 14)
CONCERNING THE GREAT FEAST HELD BY THE GRAND KAAN EVERY YEAR ON HIS BIRTHDAY

You must know that the Tartars keep high festival yearly on their birthdays. And the Great Kaan was born on the 28th day of the September moon, so on that day is held the greatest feast of the year at the Kaan's Court, always excepting that which he holds on New Year's Day, of which I shall tell you afterwards.

Now, on his birthday, the Great Kaan dresses in the best of his robes, all wrought with beaten gold; and full 12,000 Barons and Knights on that day come forth dressed in robes of the same colour, and precisely like those of the Great Kaan, except that they are not so costly; but still they are all of the same colour as his, and are also of silk and gold. Every man so clothed has also a girdle of gold; and this as well as the dress is given him by the Sovereign. And I will aver that there are some of these suits decked with so many pearls and precious stones that a single suit shall be worth full 10,000 golden bezants. And of such raiment there are several sets. For you must know that the Great Kaan, thirteen times in the year, presents to his Barons and Knights such suits of raiment as I am speaking of. And on each occasion they wear the same colour that he does, a different colour being assigned to each festival. Hence you may see what a huge business it is, and that there is no prince in the world but he alone who could keep up such customs as these.

(This chapter title is absnet in Yule's edition)

On his birthday also, all the Tartars in the world, and all the countries and governments that owe allegiance to the Kaan, offer him great presents according to their several ability, and as prescription or orders have fixed the amount. And many other persons also come with great presents to the Kaan, in order to beg for some employment from him. And the Great Kaan has chosen twelve Barons on whom is laid the charge of assigning to each of these supplicants a suitable answer.

On this day likewise all the Idolaters, all the Saracens, and all the Christians and other descriptions of people make great and solemn devotions, with much chaunting and lighting of lamps and burning of incense, each to the God whom he doth worship, praying that He would save the Emperor, and grant him long life and health and happiness.

And thus, as I have related, is celebrated the joyous feast of the Kaan's birthday. Now I will tell you of another festival which the Kaan holds at the New
Year, and which is called the White Feast.

LXXXIX (Book II, Chapter 15)
OF THE GREAT FESTIVAL WHICH THE KAAN HOLDS ON NEW YEAR'S DAY

The beginning of their New Year is the month of February, and on that occasion the Great Kaan and all his subjects made such a Feast as I now shall describe. It is the custom that on this occasion the Kaan and all his subjects should be clothed entirely in white; so, that day, everybody is in white, men and women, great and small. And this is done in order that they may thrive all through the year, for they deem that white clothing is lucky. On that day also all the people of all the provinces and governments and kingdoms and countries that own allegiance to the Kaan bring him great presents of gold and silver, and pearls and gems, and rich textures of divers kinds. And this they do that the Emperor throughout the year may have abundance of treasure and enjoyment without care. And the people also make presents to each other of white things, and embrace and kiss and make merry, and wish each other happiness and good luck for the coming year. On that day, I can assure you, among the customary presents there shall be offered to the Kaan from various quarters more than 100,000 white horses, beautiful animals, and richly caparisoned. [And you must know 'tis their custom in offering presents to the Great Kaan (at least when the province making the present is able to do so), to present nine times nine articles. For instance, if a province sends horses, it sends nine times nine or 81 horses; of gold, nine times nine pieces of gold, and so with stuffs or whatever else the present may consist of.]

On that day also, the whole of the Kaan's elephants, amounting fully to 5000 in number, are exhibited, all covered with rich and gay housings of inlaid cloth representing beasts and birds, whilst each of them carries on his back two splendid coffers; all of these being filled with the Emperor's plate and other costly furniture required for the Court on the occasion of the White Feast.

And these are followed by a vast number of camels which are likewise covered with rich housings and laden with things needful for the Feast. All these are paraded before the Emperor, and it makes the finest sight in the world.

Moreover, on the morning of the Feast, before the tables are set, all the Kings, and all the Dukes, Marquesses, Counts, Barons, Knights, and Astrologers, and Philosophers, and Leeches, and Falconers, and other officials of sundry kinds from all the places round about, present themselves in the Great Hall before the Emperor; whilst those who can find no room to enter stand outside in such a position that the Emperor can see them all well. And the whole company is marshalled in this wise. First are the Kaan's sons, and his nephews, and the other Princes of the Blood Imperial; next to them all Kings; then Dukes, and then all others in succession according to the degree of each. And when they are all seated, each in his proper place, then a great prelate rises and says with a loud voice: "Bow and adore!" And as soon as he has said this, the company bow down until their foreheads touch the earth in adoration towards the Emperor as if he were a god. And this adoration they repeat four times, and then go to a highly decorated altar, on which is a vermilion tablet with the name of the Grand Kaan inscribed thereon, and a beautiful censer of gold. So they incense the tablet and the altar with great reverence, and then return each man to his seat.

When all have performed this, then the presents are offered, of which I have spoken as being so rich and costly. And after all have been offered and been seen by the Emperor, the tables are set, and all take their places at them with perfect order as I have already told you. And after dinner the jugglers come in and amuse the Court as you have heard before; and when that is over, every man goes to his quarters.

XC (Book II, Chapter 16)
CONCERNING THE TWELVE THOUSAND BARONS WHO RECEIVE ROBES OF CLOTH OF GOLD FROM THE EMPEROR ON THE GREAT FESTIVALS, THIRTEEN CHANGES A-PIECE

Now you must know that the Great Kaan hath set apart 12,000 of his men who are distinguished by the name of Keshican, as I have told you before; and on each of these 12,000 Barons he bestows thirteen changes of raiment, which are all different from one another: I mean that in one set the 12,000 are all of one colour; the next 12,000 of another colour, and so on; so that they are of thirteen different colours. These robes are garnished with gems and pearls and other precious things in a very rich and costly manner. And along with each of these changes of raiment, i.e. 13 times in the year, he bestows on each of those 12,000 Barons a fine golden girdle of great richness and value, and likewise a pair of boots of Camut, that is to say of Borgal, curiously wrought with silver thread; insomuch that when they are clothed in these dresses every man of them looks like a king! And there is an established order as to which dress is to be worn at each of those thirteen feasts. The Emperor himself also has his thirteen suits corresponding to those of his Barons; in colour, I mean (though his are grander, richer, and costlier), so that he is always arrayed in the same colour as his Barons, who are, as it were, his comrades. And you may see that all this costs an amount which it is scarcely possible to calculate.

Now I have told you of the thirteen changes of raiment received from the Prince by those 12,000 Barons, amounting in all to 156,000 suits of so great cost and value, to say nothing of the girdles and the boots which are also worth a great sum of money. All this the Great Lord hath ordered, that he may attach the more of grandeur and dignity to his festivals.

And now I must mention another thing that I had forgotten, but which you will be astonished to learn from this Book. You must know that on the Feast Day a great Lion is led to the Emperor's presence, and as soon as it sees him it lies down before him with every sign of the greatest veneration, as if it acknowledged him for its lord; and it remains there lying before him, and entirely unchained. Truly this must seem a strange story to those who have not seen the thing!

XCI (Book II, Chapter 17)
HOW THE GREAT KAAN ENJOINETH HIS PEOPLE TO SUPPLY HIM WITH GAME

The three months of December, January, and February, during which the Emperor resides at his Capital City, are assigned for hunting and fowling, to the extent of some 40 days' journey round the city; and it is ordained that the larger game taken be sent to the Court. To be more particular: of all the larger beasts of the chase, such as boars, roebucks, bucks, stags, lions, bears, etc., the greater part of what is taken has to be sent, and feathered game likewise. The animals are gutted and despatched to the Court on carts.

This is done by all the people within 20 or 30 days' journey, and the quantity so despatched is immense. Those at a greater distance cannot send the game, but they have to send the skins after tanning them, and these are employed in the making of equipments for the Emperor's army.

XCII (Book II, Chapter 18)
OF THE LIONS AND LEOPARDS AND WOLVES THAT THE KAAN KEEPS FOR THE CHASE

The Emperor hath numbers of leopards trained to the chase, and hath also a great many lynxes taught in like manner to catch game, and which afford excellent sport. He hath also several great Lions, bigger than those of Babylonia, beasts whose skins are coloured in the most beautiful way, being striped all along the sides with black, red, and white. These are trained to catch boars and wild cattle, bears, wild asses, stags, and other great or fierce beasts. And 'tis a rare sight, I can tell you, to see those lions giving chase to such beasts as I have mentioned! When they are to be so employed the Lions are taken out in a covered cart, and every Lion has a little doggie with him. [They are obliged to approach the game against the wind, otherwise the animals would scent the approach of the Lion and be off.]
There are also a great number of eagles, all broken to catch wolves, foxes, deer, and wild goats, and they do catch them in great numbers. But those especially that are trained to wolf-catching are very large and powerful birds, and no wolf is able to get away from them.

XCIII (Book II, Chapter 19)
CONCERNING THE TWO BROTHERS WHO HAVE CHARGE OF THE KAAN'S HOUNDS

The Emperor hath two Barons who are own brothers, one called Baian and the other Mingan; and these two are styled Chinuchi (or Cunichi), which is as much as to say, "The Keepers of the Mastiff Dogs." Each of these brothers hath 10,000 men under his orders; each body of 10,000 being dressed alike, the one in red and the other in blue, and whenever they accompany the Lord to the chase, they wear this livery, in order to be recognized. Out of each body of 10,000 there are 2000 men who are each in charge of one or more great mastiffs, so that the whole number of these is very large. And when the Prince goes a-hunting, one of those Barons, with his 10,000 men and something like 5000 dogs, goes towards the right, whilst the other goes towards the left with his party in like manner. They move along, all abreast of one another, so that the whole line extends over a full day's journey, and no animal can escape them.

Truly it is a glorious sight to see the working of the dogs and the huntsmen on such an occasion! And as the Lord rides a-fowling across the plains, you will see these big hounds coming tearing up, one pack after a bear, another pack after a stag, or some other beast, as it may hap, and running the game down now on this side and now on that, so that it is really a most delightful sport and spectacle. [The Two Brothers I have mentioned are bound by the tenure of their office to supply the Kaan's Court from October to the end of March with 1000 head of game daily, whether of beasts or birds, and not counting quails; and also with fish to the best of their ability, allowing fish enough for three persons to reckon as equal to one head of game.
Now I have told you of the Masters of the Hounds and all about them, and next will I tell you how the Lord goes off on an expedition for the space of three months.

XCIV (Book II, Chapter 20)
HOW THE EMPEROR GOES ON A HUNTING EXPEDITION

After he has stopped at his capital city those three months that I mentioned, to wit, December, January, February, he starts off on the 1st day of March, and travels southward towards the Ocean Sea, a journey of two days. He takes with him full 10,000 falconers, and some 500 gerfalcons besides peregrines, sakers, and other hawks in great numbers; and goshawks also to fly at the water-fowl. But do not suppose that he keeps all these together by him; they are distributed about, hither and thither, one hundred together, or two hundred at the utmost, as he thinks proper. But they are always fowling as they advance, and the most part of the quarry taken is carried to the Emperor. And let me tell you when he goes thus a-fowling with his gerfalcons and other hawks, he is attended by full 10,000 men who are disposed in couples; and these are called Toscaol, which is as much as to say, "Watchers." And the name describes their business. They are posted from spot to spot, always in couples, and thus they cover a great deal of ground! Every man of them is provided with a whistle and hood, so as to be able to call in a hawk and hold it in hand. And when the Emperor makes a cast, there is no need that he follow it up, for those men I speak of keep so good a look out that they never lose sight of the birds, and if these have need of help they are ready to render it.
All the Emperor's hawks, and those of the Barons as well, have a little label attached to the leg to mark them, on which is written the names of the owner and the keeper of the bird. And in this way the hawk, when caught, is at once identified and handed over to its owner. But if not, the bird is carried to a certain Baron, who is styled the Bularguchi, which is as much as to say "The Keeper of Lost Property." And I tell you that whatever may be found without a known owner, whether it be a horse, or a sword, or a hawk, or what not, it is carried to that Baron straightway, and he takes charge of it. And if the finder neglects to carry his trover to the Baron, the latter punishes him.Likewise the loser of any article goes to the Baron, and if the thing be in his hands it is immediately given up to the owner. Moreover, the said Baron always pitches on the highest spot of the camp, with his banner displayed, in order that those who have lost or found anything may have no difficulty in finding their way to him. Thus nothing can be lost but it shall be incontinently found and restored.

And so the Emperor follows this road that I have mentioned, leading along in the vicinity of the Ocean Sea (which is within two days' journey of his capital city, Cambaluc), and as he goes there is many a fine sight to be seen, and plenty of the very best entertainment in hawking; in fact, there is no sport in the world to equal it! The Emperor himself is carried upon four elephants in a fine chamber made of timber, lined inside with plates of beaten gold, and outside with lions' skins [for he always travels in this way on his fowling expeditions, because he is troubled with gout].

He always keeps beside him a dozen of his choicest gerfalcons, and is attended by several of his Barons, who ride on horseback alongside. And sometimes, as they may be going along, and the Emperor from his chamber is holding discourse with the Barons, one of the latter shall exclaim: "Sire! Look out for Cranes!" Then the Emperor instantly has the top of his chamber thrown open, and having marked the cranes he casts one of his gerfalcons, whichever he pleases; and often the quarry is struck within his view, so that he has the most exquisite sport and diversion, there as he sits in his chamber or lies on his bed; and all the Barons with him get the enjoyment of it likewise! So it is not without reason I tell you that I do not believe there ever existed in the world or ever will exist, a man with such sport and enjoyment as he has, or with such rare opportunities.

And when he has travelled till he reaches a place called Cachar Moduno, there he finds his tents pitched, with the tents of his Sons, and his Barons, and those of his Ladies and theirs, so that there shall be full 10,000 tents in all, and all fine and rich ones. And I will tell you how his own quarters are disposed. The tent in which he holds his courts is large enough to give cover easily to a thousand souls. It is pitched with its door to the south, and the Barons and Knights remain in waiting in it, whilst the Lord abides in another close to it on the west side. When he wishes to speak with any one he causes the person to be summoned to that other tent. Immediately behind the great tent there is a fine large chamber where the Lord sleeps; and there are also many other tents and chambers, but they are not in contact with the Great Tent as these are. The two audience-tents and the sleeping-chamber are constructed in this way.

Each of the audience-tents has three poles, which are of spice-wood, and are most artfully covered with lions' skins, striped with black and white and red, so that they do not suffer from any weather. All three apartments are also covered outside with similar skins of striped lions, a substance that lasts for ever. And inside they are all lined with ermine and sable, these two being the finest and most costly furs in existence. For a robe of sable, large enough to line a mantle, is worth 2000 bezants of gold, or 1000 at least, and this kind of skin is called by the Tartars "The King of Furs." The beast itself is about the size of a marten.These two furs of which I speak are applied and inlaid so exquisitely, that it is really something worth seeing. All the tent-ropes are of silk. And in short I may say that those tents, to wit the two audience-halls and the sleeping-chamber, are so costly that it is not every king could pay for them.

Round about these tents are others, also fine ones and beautifully pitched, in which are the Emperor's ladies, and the ladies of the other princes and officers. And then there are the tents for the hawks and their keepers, so that altogether the number of tents there on the plain is something wonderful. To see the many people that are thronging to and fro on every side and every day there, you would take the camp for a good big city. For you must reckon the Leeches, and the Astrologers, and the Falconers, and all the other attendants on so great a company; and add that everybody there has his whole family with him, for such is their custom.

The Lord remains encamped there until the spring, and all that time he does nothing but go hawking round about among the canebrakes along the lakes and rivers that abound in that region, and across fine plains on which are plenty of cranes and swans, and all sorts of other fowl. The other gentry of the camp also are never done with hunting and hawking, and every day they bring home great store of venison and feathered game of all sorts. Indeed, without having witnessed it, you would never believe what quantities of game are taken, and what marvellous sport and diversion they all have whilst they are in camp there.There is another thing I should mention; to wit, that for 20 days' journey round the spot nobody is allowed, be he who he may, to keep hawks or hounds, though anywhere else whosoever list may keep them.

And furthermore throughout all the Emperor's territories, nobody however audacious dares to hunt any of these four animals, to wit, hare, stag, buck, and roe, from the month of March to the month of October. Anybody who should do so would rue it bitterly. But those people are so obedient to their Lord's command, that even if a man were to find one of those animals asleep by the roadside he would not touch it for the world! And thus the game multiplies at such a rate that the whole country swarms with it, and the Emperor gets as much as he could desire. Beyond the term I have mentioned, however, to wit that from March to October, everybody may take these animals as he list.

After the Emperor has tarried in that place, enjoying his sport as I have related, from March to the middle of May, he moves with all his people, and returns straight to his capital city of Cambaluc (which is also the capital of Cathay, as you have been told), but all the while continuing to take his diversion in hunting and hawking as he goes along.

XCV (Book II, Chapter 21)
REHEARSAL OF THE WAY THE YEAR OF THE GREAT KAAN IS DISTRIBUTED

On arriving at his capital of Cambaluc,he stays in his palace there three days and no more; during which time he has great court entertainments and rejoicings, and makes merry with his wives.

He then quits his palace at Cambaluc, and proceeds to that city which he has built, as I told you before, and which is called Chandu, where he has that grand park and palace of cane, and where he keeps his gerfalcons in mew. There he spends the summer, to escape the heat, for the situation is a very cool one. After stopping there from the beginning of May to the 28th of August, he takes his departure (that is the time when they sprinkle the white mares' milk as I told you), and returns to his capital Cambaluc. There he stops, as I have told you also, the month of September, to keep his Birthday Feast, and also throughout October, November, December, January, and February, in which last month he keeps the grand feast of the New Year, which they call the White Feast, as you have heard already with all particulars. He then sets out on his march towards the Ocean Sea, hunting and hawking, and continues out from the beginning of March to the middle of May; and then comes back for three days only to the capital, during which he makes merry with his wives, and holds a great court and grand entertainments. In truth, 'tis something astonishing, the magnificence displayed by the Emperor in those three days; and then he starts off again as you know. Thus his whole year is distributed in the following manner: six months at his chief palace in the royal city of Cambaluc, to wit, September, October, November, December, January, February; then on the great hunting expedition towards the sea, March, April, May; then back to his palace at Cambaluc for three days; then off to the city of Chandu which he has built, and where the Cane Palace is, where he stays June, July, August; then back again to his capital city of Cambaluc. So thus the whole year is spent; six months at the capital, three months in hunting, and three months at the Cane Palace to avoid the heat. And in this way he passes his time with the greatest enjoyment; not to mention occasional journeys in this or that direction at his own pleasure.

(Book II, Chapter 22)
CONCERNING THE CITY OF CAMBALUC, AND ITS GREAT TRAFFIC AND POPULATION

You must know that the city of Cambaluc hath such a multitude of houses, and such a vast population inside the walls and outside, that it seems quite past all possibility. There is a suburb outside each of the gates, which are twelve in number; and these suburbs are so great that they contain more people than the city itself [for the suburb of one gate spreads in width till it meets the suburb of the next, whilst they extend in length some three or four miles]. In those suburbs lodge the foreign merchants and travellers, of whom there are always great numbers who have come to bring presents to the Emperor, or to sell articles at Court, or because the city affords so good a mart to attract traders.

[There are in each of the suburbs, to a distance of a mile from the city, numerous fine hostelries for the lodgment of merchants from different parts of the world, and a special hostelry is assigned to each description of people, as if we should say there is one for the Lombards, another for the Germans, and a third for the Frenchmen.] And thus there are as many good houses outside of the city as inside, without counting those that belong to the great lords and barons, which are very numerous.

You must know that it is forbidden to bury any dead body inside the city. If the body be that of an Idolater it is carried out beyond the city and suburbs to a remote place assigned for the purpose, to be burnt. And if it be of one belonging to a religion the custom of which is to bury, such as the Christian, the Saracen, or what not, it is also carried out beyond the suburbs to a distant place assigned for the purpose. And thus the city is preserved in a better and more healthy state.

Moreover, no public woman resides inside the city, but all such abide outside in the suburbs. And 'tis wonderful what a vast number of these there are for the foreigners; it is a certain fact that there are more than 20,000 of them living by prostitution. And that so many can live in this way will show you how vast is the population.[Guards patrol the city every night in parties of 30 or 40, looking out for any persons who may be abroad at unseasonable hours, i.e. after the great bell hath stricken thrice. If they find any such person he is immediately taken to prison, and examined next morning by the proper officers. If these find him guilty of any misdemeanour they order him a proportionate beating with the stick. Under this punishment people sometimes die; but they adopt it in order to eschew bloodshed; for their Bacsis say that it is an evil thing to shed man's blood].

To this city also are brought articles of greater cost and rarity, and in greater abundance of all kinds, than to any other city in the world. For people of every description, and from every region, bring things (including all the costly wares of India, as well as the fine and precious goods of Cathay itself with its provinces), some for the sovereign, some for the court, some for the city which is so great, some for the crowds of Barons and Knights, some for the great hosts of the Emperor which are quartered round about; and thus between court and city the quantity brought in is endless.

As a sample, I tell you, no day in the year passes that there do not enter the city 1000 cart-loads of silk alone, from which are made quantities of cloth of silk and gold, and of other goods. And this is not to be wondered at; for in all the countries round about there is no flax, so that everything has to be made of silk.

It is true, indeed, that in some parts of the country there is cotton and hemp, but not sufficient for their wants. This, however, is not of much consequence, because silk is so abundant and cheap, and is a more valuable substance than either flax or cotton. Round about this great city of Cambaluc there are some 200 other cities at various distances, from which traders come to sell their goods and buy others for their lords; and all find means to make their sales and purchases, so that the traffic of the city is passing great.

(Book II, Chapter 23)
CONCERNING THE OPPRESSIONS OF ACHMATH THE BAILO, AND THE PLOT THAT WAS FORMED AGAINST HIM

You will hear further on how that there are twelve persons appointed who have authority to dispose of lands, offices, and everything else at their discretion. Now one of these was a certain Saracen named Achamth, a shrewd and able man, who had more power and influence with the Grand Kaan than any of the others; and the Kaan held him in such regard that he could do what he pleased. The fact was, as came out after his death, that Achmath had so wrought upon the Kaan with his sorcery, that the latter had the greatest faith and reliance on everything he said, and in this way did everything that Achmath wished him to do.
This person disposed of all governments and offices, and passed sentence on all malefactors; and whenever he desired to have any one whom he hated put to death, whether with justice or without it, he would go to the Emperor and say: "Such an one deserves death, for he hath done this or that against your imperial dignity." Then the Lord would say: "Do as you think right," and so he would have the man forthwith executed. Thus when people saw how unbounded were his powers, and how unbounded the reliance placed by the Emperor on everything that he said, they did not venture to oppose him in anything. No one was so high in rank or power as to be free from the dread of him. If any one was accused by him to the Emperor of a capital offence, and desired to defend himself, he was unable to bring proofs in his own exculpation, for no one would stand by him, as no one dared to oppose Achmath. And thus the latter caused many to perish unjustly.
Moreover, there was no beautiful woman whom he might desire, but he got hold of her; if she were unmarried, forcing her to be his wife, if otherwise, compelling her to consent to his desires. Whenever he knew of any one who had a pretty daughter, certain ruffians of his would go to the father, and say: "What say you? Here is this pretty daughter of yours; give her in marriage to the Bailo Achmath (for they called him 'the Bailo,' or, as we should say, 'the Vicegerent'), and we will arrange for his giving you such a government or such an office for three years." And so the man would surrender his daughter. And Achmath would go to the Emperor, and say: "Such a government is vacant, or will be vacant on such a day. So-and-So is a proper man for the post." And the Emperor would reply: "Do as you think best;" and the father of the girl was immediately appointed to the government. Thus either through the ambition of the parents, or through fear of the Minister, all the beautiful women were at his beck, either as wives or mistresses. Also he had some five-and-twenty sons who held offices of importance, and some of these, under the protection of their father's name, committed scandals like his own, and many other abominable iniquities. This Achmath also had amassed great treasure, for everybody who wanted office sent him a heavy bribe.
In such authority did this man continue for two-and-twenty years. At last the people of the country, to wit the Cathayans, utterly wearied with the endless outrages and abominable iniquities which he perpetrated against them, whether as regarded their wives or their own persons, conspired to slay him and revolt against the government. Amongst the rest there was a certain Cathayan named Chenchu, a commander of a thousand, whose mother, daughter, and wife had all been dishonoured by Achmath. Now this man, full of bitter resentment, entered into parley regarding the destruction of the Minister with another Cathayan whose name was Vanchu, who was a commander of 10,000. They came to the conclusion that the time to do the business would be during the Great Kaan's absence from Cambaluc. For after stopping there three months he used to go to Chandu and stop there three months; and at the same time his son Chinkin used to go away to his usual haunts, and this Achmath remained in charge of the city; sending to obtain the Kaan's orders from Chandu when any emergency arose.
So Vanchu and Chenchu, having come to this conclusion, proceeded to communicate it to the chief people among the Cathayans, and then by common consent sent word to their friends in many other cities that they had determined on such a day, at the signal given by a beacon, to massacre all the men with beards, and that the other cities should stand ready to do the like on seeing the signal fires. The reason why they spoke of massacring the bearded men was that the Cathayans naturally have no beard, whilst beards are worn by the Tartars, Saracens, and Christians. And you should know that all the Cathayans detested the Grand Kaan's rule because he set over them governors who were Tartars, or still more frequently Saracens, and these they could not endure, for they were treated by them just like slaves. You see the Great Kaan had not succeeded to the dominion of Cathay by hereditary right, but held it by conquest; and thus having no confidence in the natives, he put all authority into the hands of Tartars, Saracens, or Christians who were attached to his household and devoted to his service, and were foreigners in Cathay.
Wherefore, on the day appointed, the aforesaid Vanchu and Chenchu having entered the palace at night, Vanchu sat down and caused a number of lights to be kindled before him. He then sent a messenger to Achmath the Bailo, who lived in the Old City, as if to summon him to the presence of Chinkin, the Great Kaan's son, who (it was pretended) had arrived unexpectedly. When Achmath heard this he was much surprised, but made haste to go, for he feared the Prince greatly. When he arrived at the gate he met a Tartar called Cogatai, who was Captain of the 12,000 that formed the standing garrison of the City; and the latter asked him whither he was bound so late? "To Chinkin, who is just arrived." Quoth Cogatai, "How can that be? How could he come so privily that I know nought of it?" So he followed the Minister with a certain number of his soldiers. Now the notion of the Cathayans was that, if they could make an end of Achmath, they would have nought else to be afraid of. So as soon as Achmath got inside the palace, and saw all that illumination, he bowed down before Vanchu, supposing him to be Chinkin, and Chenchu who was standing ready with a sword straightway cut his head off. As soon as Cogatai, who had halted at the entrance, beheld this, he shouted "Treason!" and instantly discharged an arrow at Vanchu and shot him dead as he sat. At the same time he called his people to seize Chenchu, and sent a proclamation through the city that any one found in the streets would be instantly put to death. The Cathayans saw that the Tartars had discovered the plot, and that they had no longer any leader, since Vanchu was killed and Chenchu was taken. So they kept still in their houses, and were unable to pass the signal for the rising of the other cities as had been settled. Cogatai immediately dispatched messengers to the Great Kaan giving an orderly report of the whole affair, and the Kaan sent back orders for him to make a careful investigation, and to punish the guilty as their misdeeds deserved. In the morning Cogatai examined all the Cathayans, and put to death a number whom he found to be ringleaders in the plot. The same thing was done in the other cities, when it was found that the plot extended to them also.
After the Great Kaan had returned to Cambaluc he was very anxious to discover what had led to this affair, and he then learned all about the endless iniquities of that accursed Achmath and his sons. It was proved that he and seven of his sons (for they were not all bad) had forced no end of women to be their wives, besides those whom they had ravished. The Great Kaan then ordered all the treasure that Achmath had accumulated in the Old City to be transferred to his own treasury in the New City, and it was found to be of enormous amount. He also ordered the body of Achmath to be dug up and cast into the streets for the dogs to tear; and commanded those of his sons that had followed the father's evil example to be flayed alive.
These circumstances called the Kaan's attention to the accursed doctrines of the Sect of the Saracens, which excuse every crime, yea even murder itself, when committed on such as are not of their religion. And seeing that this doctrine had led the accursed Achmath and his sons to act as they did without any sense of guilt, the Kaan was led to entertain the greatest disgust and abomination for it. So he summoned the Saracens and prohibited their doing many things which their religion enjoined. Thus, he ordered them to regulate their marriages by the Tartar Law, and prohibited their cutting the throats of animals killed for food, ordering them to rip the stomach in the Tartar way.
Now when all this happened Messer Marco was upon the spot.

XCVII
COMANT LE GRAANT FAIT DESPENDRE CHARTRE POR MONOIE

Il est voir que en ceste ville de Canbalu est la secque dou Grant Sire et est establi en tel mainere qe l’en poet bien dir que le Grant ‹Sire› ait l’arquimie parfetement, et le voç mostrerai orendroit. Or sachiés qu’il fait faire une tel monoie cum je voç ‹dirai›.

Il fait prendre escorses d’arbres, ce est des morieres que les vermes que font la soie menu|ient lor frondes, et les bouces soutil qui est entre l’escorses et les fust de l’albre; et de celes sotil buces fait fer chartre come celle de papir, et sunt toutes noires.

Et quant ceste chartre sunt faites, il le fait tri‹n›chier en tel mainer: car il en fait une petite que vaut une merule de tornesel petit, et l’autre est de un tornesel encor petit, et l’autre est d’un mi gros d’arjent, et l’autre d’un gros d’arjent que vaut un gros d’arjient de Venese, et l’autre est de .II. gros, et l’autre de .V. gros, et l’autre de .X. gros, et l’autre d’un beçant, et l’autre de .III., et ensi vait jusque en .X. beçant. Et toutes cestes charte sunt seellés dou seel dou Grant Sire. Et en fait faire si grant quantité que tuit le treçor dou monde en paieroit.

Et quant cestes chartre sunt fait en la mainiere qe je vos ai contés, il en fait faire tous les paiemant et les fait despendre por toutes les provences et regnes et teres la ou il seingnorie, et nulz ne le ose refuser a poine de perdre sa vie.

Et si voç di que toutes les jens et regionz d’omes que sunt sout sa seingnorie prennent voluntier cestes chartre en paiemant, por ce que, laonques il vont, en font tous lor paiemant, et de merchandies et de perles et de pieres presiouses et d’or et d’arjent; toutes chouses en puent achater, et font le paiement de le cartre ke je voç ai dit. Et si voç di qe la cartre qe se met por .X. biçant ne poisse pas un.
Et si voç di que plusors foies l’an vienent les merchaant a plusors ensenbles con perles et pieres presieuses, et com or et con arjent et con autres couses, ce sunt dras d’ors et de soie; et cesti mercant toutes de cestes chouses present‹ent› au Grant Kaan sire, et le Grant Sire fait apeller doçe sajes homes qe sor celes chouses sunt exleu et que mout sunt sajes en ce fare: il lor conmande qu’il regardent celes chouses qe les merchaant ont aportés, et qu’il le faicent paier de ce qe lor senble qe vailent. Et celz doçe sajes homes regardent celes chouses, et ce qe lor semble qu’ele vailent les font paier de celes charte qe je voç ai contés, et les merchaant le prennent mout voluntieres, por ce qe il le metent puis en toutes les chouses qu’il achatent por toutes les teres do Grant Sire. Et si voç di sanç nulle faile qe, plosors foies l’an, les merchaant aportent tantes chouses que bien vaillent quatre çent miles biçant, et le Grant Sire les fait toutes paier de celes charte.

Et encore voç di que, plusors foies l’an, vait ‹son› conmandemant por le vile qe tuit celz qe ont pieres et perles et or et argent le doient porter a la secqe dou Grant Sire. Et il le font et hi n’aportent ensi grant habundance qe ce est sanç nonbre; et tuit sunt paiés de charte: et en ceste mainere a le Grant Sire tout l’or et l’arjent et les perles et les pieres presieuses de toutes sez teres.

Et encore voç di une autre cousse qe bien fait a dire: car, quant l’en a tenue ceste carte tant q’ele s’en ronpent et qe se gastent, et il le porte a la secque et il sunt cangiés as noves et fresches, si voiremant qu’il en lase trois por .C. Et encore voç dirai une bielle raison qe bie‹n› fait a conter en notre livre: car, se une home vuelt acather or ou arjent por fare son vaicelament ou seç centures et seç autres evres, il s’en vait a la secque dou Grant Sire et porte de celles charte et les done por paiemant de l’or et de l’arjent qu’il achate dou seingnor
.
Or voç ai contés la mainere et la raison por coi le Grant Sire doit avoir, et ha, plus tresor que nuls homes de ceste monde. Et si voç dirai une greingnor chouse: qe tuit les seingnor del siecle ne ont si grant richese come le Grant Sire a solemant. Or vos ai contés et devisé toiut le fait comant le Grant Sire ‹fait› faire monoie de charte; or voç deviserai de les grant seingnorie qe de ceste cité de Canbalu oissent por le Grant Sire.

XCVIII
CI DEVISE DES .XII. BARONÇ QUE SUNT SOR TOUS LES FAIS DOU GRAN KAN

Or sachiés voiremant qe le Grant Sire a esleu .XII. grandisme baronz, as quelz hi a comeü qu’il soient sor tutes les chouses beçognables qe abesognent en .XXXIIII. provences; et vos dirai lor mainiere et lor establiment.

Je voç di tout primeremant qe cesti .XII. baronz demorent en un palais dedens la ville de Canbalu, qe est mout grant et biaus, et hi a plosors sales et maisonz; et chascune provence ‹a› un jugie et maint escrivein, qe demorent en cest palais, çascun en sa maison por soi. Et cest jugie et cest escrivain font toutes les chouses qe abeçogne a la provence a cui il sunt deputé; et ce font por la volunté et por le conmandamant des .XII. baronz qe je voç ai dit.

Et si sachiés tout voiremant qe cesti .XII. baronz ont si grant seingnorie com je voç dirai, car il eslisent les seingnors de toutes celes provences qe je voç ai dit desovre. Et quant il les ont esleu tielz com lor senble qe il soient buien et sofisable, il le font savoir au Grant Sire; et le Grant Sire le conferme et li fait doner table d’or tel come a sa seingnorie est convenable. Et encore sunt cesti baronz por porveoir ou convie{ne}nt que les hostes ailent, et les envoient la o il lor senble et cele quantité qu’il vuelent, mes toutes foies est a la seüe dou Grant Sire.
Et ensi com je vos ai dites de ces deus chouses, font il de toutes les autres chouses qe sunt besognables a{s} tou‹te›s les provences qe je voç ai contés. Et cesti sunt appelés scieng, que vaut a dire la cort greingnor, qe ne ont sor elz que le Grant Sire. Le palais ou el demorent est ausi apellés scien, et ce est bien la greingnor seingneurie que soit en toute la cort dou Grant Sire, car il ont bien le pooir de fair grant bien a cui·l vuelent. Les provences ne voç conterai ore por lor non, por ce qe je le voç conterai en nostre livre apertemant; et laiseron de ce et voç conteron conmant le{s} Gran Sire mande seç mesajes e comant il ont chevaus aparoilés por aler.

XCIX
COMANT DE LA CITE DE CANBALU SE PARTENT PLOSORS VOIE QUE VONT POR MANTES PROVINCES

Or sachiés por verité qe de ceste vile de Canbalu se partent moutes voies, les quel vont por maintes provences, ce est a dire qe le une vait a tel province{s}, et ceste a tel; et toutes les voies sunt devisés la ou elle vont, et ce est mout saje chouse. Et sachiés qe quant l’en se{n} part de Canbalu, por toutes les voies qe je voç ai contés, et il est alés .XXV. miles, adonc le mesajes dou Grant Sire, qe ceste .XXV. miles ont |45c| alés, il trovent une poste, que s’apelent ianb en lor langue et en nostre langue vaut a dir poste de chevaus; et de chascune poste treuvent les mesajes un mout grant paleis et biaus, la ou les mesajes dou Grant Sire herbergient. Et cest erbergies ont mout riches lit, fornis des rich{i}es dras de soie, et ont toutes les couses que as autes mesajes convient; et, se un rois hi venuist, si seroit bien herbergiés.

Et encore voç di que a ceste poste treuvent les mesajes bien .IIIIc. chevaus, que le Grant Sire a stabli qe toutes foies hi demorent et soient aparoillés por sez mesajes quant il les envoie en aucune part. Et encore sachiés que en toutes .XXV. miles, ou ongnes .XXX., sunt ceste poste qe je voç ai dit, ce est en toutes les principaus voie que vunt a les provences qe je voç ai contés desovre. Et, ‹en› chascune de ceste poste, treuvent les mesajes da .IIIc. chevaus a .IIIIc., tuit aparoillés a lor comandemant. Et encore hi treuvent si biaus palais com je voç ai contés, la ou les mesajes herberjent si richemant si com je voç ai devisé desovre. Et en ceste mainere vait por toutes les provences et reingnes dou Grant Sire.
Et quant les mesajes vont por desviables leus que ne i trouve le maison ne herberges, si hi a fait faire le Grant Sire, poste en chascun leu des‹v›oiable, et palais et toutes les chouses come ont les autres postes, et des chevaus et de arnois, mes ce sunt plus grant jornee, car il sunt faites les postes a .XXXV. miles, et tiel hi a a plus de .XL.

Et en ceste mainere qe voç avés hoï vunt por toutes pars les mesajes dou Grant Sire et hont herbergies et chevaus aparoilés a ogne jornee; et ce est bien la greingnor autesse et la greingnor grandese qe aie ne haüst onques nul enperaors ne nulç rois ne nulz autre homes teroine, car sachiés tout voiremant que plus de .CCm. chevaus demorent a cestes postes propemant por les seç mesajes. Et encore voç di que les paleis sunt plus de .Xm. qe sunt ensi forni de riches arnois com je voç ai contés, et ce est chouse si merveilose et de si grant vailance qe a poine se poroit bien conter ne scrivre.
Et encore voç conterai une cause qe je avoie dementiqué, qe fait a nostre matiere qe je vos ai ore contés. Il est voir qe entre le une poste et l’autre sunt ord‹r›ee ogne trois miles: ha un chasaus qe hi poit avoir entor .XL. maison es quelz demorent homes a piés qe encore font ceste mesajerie mesajarie dou Grant Sire, et voç dirai comant: il portent une grant centure toute pleine en viron de sonaille, por ce qe quant il vont qe il soient oï de bien longe. Et cesti vont toutes foies au grant gallop et ne vont for qe trois milles; et le autre qe est a chief de{s} les trois miles, qe bien de longe le oie venir, demore tout aparoillés et, tant tost qu’il est celui venu, il prant la chouse qu’il aporte et prant une carte petite qe li done l’escrivain, et se met corant, et vait jusque a le autre trois miles, et fait ausi come avoit fait le autre.

Et si voç di qe en ceste mainere ha le Grant Sire, de cesti homes a pié, noveles des .X. jornee en un jor{no} et en une noit, car sachiés qu’il vont, cesti homes a piés, en un jor et en une noit .X. jornee, et en deus jors et deus noit aportent noveles de .XX. jornee, et ausi auroit noveles en .X. jors et en .X. nuit de .C. jornee. Et si voç di qe cesti tielç homes aportent au seingnors plusors foies fruit de .X. jornee en un jor.

Et le{s} Grant Sire a cesti cestie tielz homes ne prant nul treü, mes fait lor doner dou sien.

Et des chevaus qe je voç ai dit, qe sunt tant por les postes por les mesajes porter, voç di tout voiremant qe le Grant Sire les ‹a› ensi establi, car il dit: «Qui est pres a la tel poste, la tiel cité». Et il fait veoir quant chevalz puet tenoir por les mesajes: et l’en li dit .C., et il li en comande qe il mettent a la tel poste .C. chevaus; puis fait veoir toutes les autres viles et chastiaus quant chevaus puent tenir, et celz qu’il puent tenir et elz comande qu’il tienent a la poste. Et en tel maineres sunt ordenee toutes les postes si qe rien ne i met le Grant Sire, for tant seulemant qe les postes des leu desvoiables fait il fornir de seç chevaus propes.
Et si voç di qe quant il est bei{n}çonz qe mesajes de chevaus aille tostainemant por conter au Grant Sire d’oucune tere qe soit revellés ou d’aucun baron ou des chouses qe soient beiçognables au seingnor, il chevauchent bien .IIc. miles en un jor, ou voir .CCL., et voç mostrerai raison comant.

Qua‹n›t les mesajes vuelent aller si tostainemant, et tantes miles en un jor, com je voç ai contés, il a la table dou gerfaus en senifi{c}ance qe il vuelt aler tostainemant. Se il sunt deus, il se muent dou leu ou il sunt sor .II. buens chavaus fors et corant; il se bindent tout lor ventre et lient lor chief, et se metent le grant cors tant com il plus puent, et corent tant qu’il sunt venus a l’autre poste de .XXV. miles; et adonc treuvent autre deus chevaus aparoilés, fres et repousés; et corant il montent tant tost{o}, qu’il ne se repousent ne pou ne grant. Et quant il sunt montés, il se metent maintenant, tant com il puent dou cheval traire, et ne restent de corer tant qu’il sunt venus a l’autre poste; et iluec treuvent les autres chevaus aparoillés, et il montent ausi erament et se metent ‹a› la voie, et ensi font dusqu’au soir. Et en ceste mainere qe je voç ai contés vont cesti tiel mesajes bien .XLCCL. miles por aporter novelles au Grant Sire. Et encore, quant il beiçogne, vont il bien .IIIc. Et cesti tielz mesajes sunt mout preçciés.

Or voç laison de ceste raison des mesajes, que bien la voç avon moustré apertemant. Mes desormés voç conterai do une grant bonté que fait le Grant Sire a seç homes par deus foies l’an.

C
COMANT LE GRANT KAAN FAIT AIDIER SEÇ GENS QUANT IL ONT SOFRAITE DES BLES ET DES BESTES

Or sachiés encore por verité qe le Grant Sire envoie seç mesajes por toutes ses terres et reingnes et provences por savoir de seç homes se il ont eu domajes de lor bles, ou por defaute de tens ou por grillis ou por autre pestilence. E t se il treuvent que auchune jens aient eu domajes et que ne ont blees, il ne lor fait tollir le treü qe il doient doner celui an, mes i fait doner de sien bles por coi il en aient a semener et a mengier: et ce est bien grant bontés do u seingnor.

Ceste fait faire l’estee; et de yver fait faire tout autretel a celz des bestiames, car ce il treuvent un homes que sez bestes soient mortes por mortailités qe soient lor venues, il li fait doner de sez bestes et le fait aidier et ne li fait tolir treü en cel an. En tel mainere com voç avés oï aide et sostent le Grant Sire seç homes. Or vos ai divisé de ceste raison et adonc voç deviserai d’une autre maitiere.

CI
COMANT LE GRANT KAAN FAIT PLANTER ARBRES POR LES VOIES

Or sachiés tout voiremant qe le Grant Sire ha ordree celle mestres voies por dont les mesajes et les merchant et les autres jens vont: il hi a fait planter arbres joste les voies deus pas loingn le un de da l’autre; et voç di qu’il su‹n›t si grant qe bien se poet veoir de longe. Et ce a fait faire le Grant Kaan por ce que chascun voie les voies et qu’il ne desvoient, car vos troverés cesti arbres por desers voies, qui sunt grant confort as mercant et as viandant, et ce sunt por toutes provences et por tous reingnes. Or voç ai contés des arbres de les voies. Adonc voç dirai encore d’autre.

CII
CI DEVISE DOU VIN QUE LES JENS DOU KAAN BOIVENT

Et encore sachiés que la greingnor partie des jens de la provence dou Catay boivent un tel vin con je voç divisera‹i›. Il font poison de ris, et co’ maintes autres boines espices, et il la laborent en tel mainere et si bien qu’il vaut miaus a boir qe nul autre vin. Il est mout cler et biaus; il fait devenir le home evre plus tost qe autre vin, por ce qu’il est mult chaut.
Or laiseron de ce et voç conteron conmant les pieres s’ardent come buces.

CIII
CI DEVISE D’UNE MANIERE DES PIERES QUE S’ARDENT COME BUCES

Il est voir que por toute la provence do Catai a une mainere de pieres noire, qe se cavent des montaingnes come voines, que ardent come buces. Il mantienent les feu miaus que ne funt les leingnes; et si voç di qe se vos le metréç en feu le soir et les faites bien aprendre, je voç di qe toute la nuit tienent feu, si que l’en treuve le maitin. Et sachiés qe por toute la provence dou Catai s’ardent celes pieres. Bien est il voir qu’il ont leingnes aseç, ce sunt buces, mes il ardent de cestes pieres asez por ce qe gostent main et sunt grant espargnamant de lengnes.

Or vos ai contés de ceste capitre, et desormés vos conteron do un autre capitre: comant le Grant Sire se porvoit qe les blees ne soient trop chiere.

CIV
COMANT LE GRANT KAAN FAIT AMASSER ET REPONDRE GRANT QUANTITE DES BLES POR SECORRER SEÇ JENS

Or sachiés qu’il est verité qe le Grant Sire, quant il voit qe de les bles soient en grant abundance et qu’il en est grant marchiésmerchiés, il en fait amasser grandisme quantité et le fait metre en grant maison et le fait si bien estudier qu’il ne se ga tent por trois anz ne por quatre. Et entendés qu’il fait cavane de toutes bles, ce est forment et orce et mil et ris et panis et autres bles, et de cestes bles fait amaser en grandisme moutitude. Et quant il avint qe de les bles ne soient et qe la charestie soit grant, adonc le Grant Sire fait traire hors de seç bles, qe en a tant com je voç ai contés. Et se la mesure se vendent un beçant, ce voç di forment, il ne fait doner .IIII., et en trait tant hors qe tous en puet avoir, si qe chascun a devise et abundance des bles. Et en ceste maniere se porvoit si le Grant Sire que sez homes ne puent avoir carestie, et ce fait faire por toutes les terres la ou il a seingnorie.
Or voç ai contés de ce, et adonc voç conteron d’un autre chapitre: comant le Grant Sire fait carité.

CV
COMANT LE GRANT KAAN FAIT GRANT CHARITE A SEZ JENS POVRES

Puis que je voç ai dit comant le Grant Sire fait faire devise a son pueples de toutes ‹bles›, or voç conterai commant il fait grant charité as povres gens qe en la vile de Canbalu sunt. Il est voir qe il fait eslire maintes mesnie de ‹la› ville de Canbalu qe soient povres et qe ne aient qe mengier; et tiel mesnie sera .VI. et tiel .VIII. et tiel .X., et tiel plus et tiel moin: le Grant Sire fait lor doner forment et autre bles por coi il aient que menuier; et ce fait faire a grandisme quantité. Et encore voç di que tout celz qe velent aler por le pain dou segnor, a la cort, el ne est denié a nulz, mes en est doné a tuit celç qe vont. Et sachiés qe il en i alent chascun jor plus de .XXXm., et ce fait faire tout le an; et ce est bien grant bonté dou seingnor, que a pietet de seç povres pueples, et le pueple le a a si grant bien qu’il le orent come dieu. Or voç ai dit de ce, et adonc vos diron d’autre, et nos partiron de la cité de Canbalu et entreron dedenz le Catai por conter des grant chouse et riches que hi sunt.

(This chapter is present only in Ramusio's version of the Divisament dou Monde)

CVI
CI COMANCE DE LA GRANT PROVENÇE DOU CATAY ET CONTERON DOU FLUN DE PULISANGHIN

Or sachiés que mesier March meisme le Grant Sire le mande por mesajes ver ponent: et se parti de Canbalu et ala bien quatre mois de jornee ver ponent. Et por ce voç conteron tout ce qu’il vit en cele voie, alant et vignant.

Quant l’en s’en part de la ville et il est alés .X. miles, adonc trove un grant flum qui est apellés Pulisanghinz, le quel flu‹m›s ala dusque a la mer Osiane, et chi alent mant merchanz con mercandies. Et desus cest flum a u’ mout biaus pont de pieres, car sachiés qe pont n’a en tout lo monde de si biaus ne son paroil, ‹et ‹voç mostrerai› raison conmant. Je voç di qu’il est lonc bien .CCC. pas et large .VIII., car bien hi puet aler .X. chevalers le un juste l’autre; il ha .XXIIII. arch et .XXIIII. moreles en l’eive, et est tout de marbre bis mout bien cuovovrés et bien asetés; il a de chascunz lés dou pont un mur de tables de marbres et de colones si fait con je voç dirai:

il est fichés en chief dou pont une colone de marbre et desor la colone a un lion de marbre et desus la colone en a un autre mout biaus et grant et bien fait, et longe de cest colone un pas et mi en a un autre toute ausi fait con deus lions, et de le une colone a l’autre est clous de table de marbre bis por ce que les jens ne peussent cheoir en l’aive, et ensint vait de lonc a llonc si qe bien est bielle chouse a veoir. Or voç avon dit de cest biaus pont et voç conteron de noves chouses.

CVII
CI DEVISE DE L GRANT CITÉ DE GIUGIU

Et quant l’en s’en part de cest pont et il est alés trointe miles por ponent trouvant toutes foies bieles erberges et vignes et chans, adonc treuve une cité qui est apelés Giogiu, grant et biele. Hi a maintes abaïe de ydres; il vivent de merchandie et des ars; il hi se laborent dras de soie et doré et biaus sendail; et il hi a maintes herbergieries qe erbergient les viandanç.

Et quant l’en est parti de ceste ville et alés un mil, adonc treuve l’en deus voies, que le une ala a ponent et le autre a sciloc. Celle dou ponent est dou Catai et celle de do siloc vait ver la grant provence dou Mangi. Et sachiés tout voiremant qe l’en chevauche por ponent por la provence dou Catai bien .X. jornee‹s›, et toutes foies treuve l’en maintes belles cités et maint biaus chastiaus, de grant mercandies et de grant ars, et biaus chans et bielles vingnes et domesces jens. N’i a chouses qe a mentovoir face: por ce ne voç en diron rien.
Et adonc laiseron de ceste maitiere et voç conteron de un roiame que Taianfu est appellés.

CVIII
CI DEVISE DOU ROIAUME DE TAIANFU

Quant l’en a chava‹u›ché .X. jornee puis qu’il est parti de Giungiu, adon treuve un roiames qui est appellés Taianfu. Et chief de la provence ‹est› ceste cité ou nos somes venus, qui est apelés Taianfu,

que est mout grant et biele, en la quel si fait grant mercandies et grant ars, car en ceste cité se fait grandismes quantités de arnois que beçognent a les hostes dou Grant Sire. Ele a maintes belles vignes, des quelz ont vin en grant abondançe. Et en toute la provence do Catai ne naist vin for que en ceste seulemant, et de ceste ville en vait |48b| por toute la provence. Il hi a encore grandisime quantité de soie, car il ont moriaus et vermes qe funt la soie en grant abundance.

Et quant l’en s’en part de Taianfu, il chevauche bien .VII. jornee por ponent de mout belle contree, la u il l’en treuve villes et castiaus aseç, la {u} ou il hi se fait merca‹n›dies et ars asseç et hi a maint merchant qe par moutes pars ‹vont› faisant lor profit.
Et quant il a alés .VII. jornee, adonc treuve une cité, qe est apellés Pianfu, qe mout est grandissime et de grant vailance, en la quel a mercaanç asez. Il vivent de merchandie et d’ars; il hi se fait soie en grant quantité. Or noç lairon de ce et voç conteron d’une grandisme cité qe est apelés Cacianfu. Mes, tou avant, voç diron d’un noble chastiaus qui est apellés Caiciu.

CIX
CI DEVISE D’UN CHASTEL DE TAYANFU

Et quant l’en se part de Pianfu et il ala por ponent deus jornee, adonc treuve l’en un biaus castel, qui est apellés Caiciu, le quel fist faire jadis un rois qe fu apellés le roi d’Or. Et en ceste chastiaus ha un mout biaus paleis, eu quel a une grandisme sale, la ou il sunt portrait a mout belles pointures tot les rois de celes provences que furent ansienemant, et ce est mout belle viste a voir; et tout ce avoient fait fer les rois qe en cel roiames avoient reingnés. Et de cest roi d’Or voç conterai une bielle novelle que fu entre lui et le Prestre Johan, selonc ce que les jens de celles contree dient.

Il fui voir, selonc qe celles jens dient, qe ceste roi d’Or avoit ghere con le Prestre Joan et estoit en si forte leu qe le Prestre Johan ne le pooit aler sovre ne nuire. Il en avoit grant ire:

et .VII. valés do Prestre Johan li distrent qe il aporteront tout vif le roi d’Or. Et le Prestre Joan dist elz qu’il le velt voluntier et qu’il en saura lor buen gree se il ce font.

Et quant le .VII. val‹e›z ont eu le conjé dou Prestre Johan, il se partirent tuit ensenble, conpagnié d’escuiers; et s’en alent a cest roi d’Or et li distrent qu’il estoient venu por lui servir. Le roi dist elz qu’il soient li tres bien venus et qu’il fira elz honor et plaisir.

En tiel mainere com voç avés hoï se mistrent les .VII. valeç dou Prestre Johan a servir le roi d’Or.

Et quant il hi furent demorés entor deus anz, il estoient mout amés dou roi por lor bien servir. Et que vos en diroie? Le roi se fioit d’elz ausint con ce il tuit et .VII{I}. fuissent seç filz. Or hoirés qe cesti mauveis vallés font: et ce avint por ce qe nulz se puet garder dou traïtor et desloiaus. Il fui voir qe ceste roi d’Or s’ala desduiant con pou de jens, et hi estoient cesti maveis .VII. vallés.

Et quant il ont pasés un flum qe est longn do palais que je vos ai contés un mil, les .VII. valés, que virent que le rois ne avoit conpagnie qe contr’aus le peussent defendre, adonc distrent q’il pooient faire ce por coi il estoient venus. Adonc mistrent main a le spee et distrent au rois ou il alera avech elz ou il le metront a mort. Le roi, quant il voit ce, il en a grant mervoille et dist elz: «Et conmant, biaus filç, et qe est ce que voç dites, et ou volés voç que je veingne?» «Voç vendrés, font il, dusqe a nostre seingnor le Prestre Johan».

CX
COMANT LE PRESTRE JOHAN FIST PRANDRE LE ROI D’OR

Et quant le roi entent ce, il a si grant ire que poi se faut q’il ne muert de duel; et dit elz: «Ai mercé, biaus filz! Or ne voç ai je honoreç aseç e’ mon ostiaus? Et voç me{s} volés metre en les mains de mes ennemis! Certes, se voç ce faites, vos firés grant maus et grant desloiautés». Celz distrent qe il convent qe ensi soit; et adonc le moinent au Prestre Johan.

Et quant le Prestre Johan le vit, il en a grant joie; il li dit qu’il soit le maus venu. Celui ne respont ne ne set que doie dire. Adonc conmande le Prestre Johan qe cest roi d’Or soit mené dehors et qu’il le feisent garder bestes. Et adonc fu mis le roi d’Or a garder bestes, et celi fasoit faire le Prestre Johan por despit lui et por desprisier et moustrer qu’il estoit noiant.

Et quant il ot gar|dé les bestes deus anz, il le se fait venir devant, le Prestre Johan, et li fait doner riches vestimens et li fait honor. Et puis li dit: «Sire roi, or pues tu bien veoir que tu ne estoies homes de pooir gueroier con moi!». «Certes, biaus sire, respont le roi, ce conois je bien, et qenoisoie toutes voies, qe n’estoit home qe peust contraster a voç». «Et quant tu ce as dit, dit le Prestre Johan, je ne te demant plus: rois, desormés te ferai servis et honor».

Adonc le Prestre Johan fait doner chevaus et arnois au rois d’Or, roi d’Orroi d’Or, et li done mout belle conpagnie et le laise aler. Et cestui se part et torne a son rengne, et de cel, hore en avant, fu ses amis et son servior. Or laison de ceste matiere et voç conteron d’autre matiere.

CXI
CI DEVISE DOU GRANDISME FLUM DE CARACORON.CI DEVISE DOU GRANDISME FLUM DE CARACORON

Et quant l’en se{n} part de ceste chastiaus et il ala por ponent entor .XX. miles, adonc treuve un flum, qe est apellés Caramoran, que est si grant qe ne se puet passer por pont, car il est moutsi large et profunt, et ala jusque a la mer Osiane.

Et sor cest flum a maintes cités et chastiaus, la ou il ha maint merchanz et hi se fait grant merchandies. Entor cest flum, por la contree, naist gengibre et soie en grant abundance. Il hi a si grant moutitude d’osiaus qe ce est mervoille, car l’en hi auroit trois façan por ‹un› venesian gros, ce est un aspre, que vaut pou plus.

Et quant l’en a passé ceste flum et ala .II. jornee por ponent, adonc treuve l’en une noble cité que est apellés Cacianfu. Les jens sunt tuit ydres. Et encore sachiés qe tuit celz de la provence do Catay sunt ydres. Il est ville de grant mercandie et de{s} grant ars. Il ont soie en grant habundance. Il hi se font maint dras d’or et de soie de tous fasionz. Il ni a chouse que a mentovoir face. Et por ce nos partiron de ci et aleron avant et voç conteron d’une noble cité, que est chief de reingne, que est appellés Quengianfu.

CXII
CI DIT DE LA GRANT CITE DE QUENGIANFU

Et quant l’en se part de la cité de Cacianfu, qe dit vos ai desovre, il chevache .VIII. jornee por ponent, toutes foies trovant maintes chastiaus et mantes cités de grant mercandies et des grant ars et maint biaus jardi‹n›s et biaus chans. Et encore voç di qe toute la contree et la tere est pla‹i›ne de moriaus, ce sunt les arbres de coi les vermines qe funt la soie vivent de lor foies. Les jens sunt toutes idres. Il hi a chacejons aseç de bestes et venesionç de maintes faisonç d’osiaus.

Et ‹quant› l’en a chevauché .VIII. jornee, ensi com je vos ai dit, adonc treuve l’en ceste grant cité et noble de Quengianfu, qui mout est grant et biele, et est le chief do reiames de Que‹n›gianfu, que ansienemant fu no bles roiames et riches et poisanzpoisant; et jadis hi ot mant buens rois et vailanz, et orendroit en est sire et rois le fil au Grant Sire, que Mangalai est apelés, car son per li a doné cel roigne et ne le a coronés roi.

Ele est ville de grant merchandies et de grant arç. Il ont çoie en grant quantité. Il hi se labo{r}rent dras d’or et de soie de toutes mainere. Hil hi se laborent de tous arnois que beiçoig‹n›ent a les hostes. Il ont des toutes chouses qe as cors d’omes beiçoingne pour vivre en grant abondance et grant merchiés. La ville est a ponent et sunt ydres. Et dehors la ville est ‹le› palais de Mangalai roi, qi est si biaus com je voç dirai. Il est en une grant plaingne, la ou il a flunç et lac et palu et fontaines aseç. Il a tout avant un mur mout gros et haut, qe gire environ .V. miles, tout merlés et bien fait.

Et en le mileu de cest mur est le palais, si grant et si biaus qe nulz le poroit miaus deviser. Il a maintes beles sales et ma{n}intes belles canbres toute portreite portraite et paintes a or batu. Ceste Mangalai maintient bien son roiames en grant justice et en grant droit, et ‹est› mout amés de sez jens. Les hostes demorent environ le palais et hi ont grant seulas de venejonz.

Et atant noç partiron de ceste roiames, que ne vos en conteron plus, et voç conteron d’une provence que est mout en montaingnies qe est apellés Cuncun.

CXIII
CI DIT DES CONFINES QUE SONT ENTRE LE CATAY ET LE MANGI

Quant l’en s’en part de ceste palais de Mangalai, il ala trois jornee por ponent de mout biaus plain, toutes foies trovant villes et ca{u}stiaus aseç, ou sunt homes qe vivent de mercandies aseç et d’ars, et ont soie en grant habundance. Et a chief de trois jors, adonc treuve l’en grant montaignes et grant vallés qe sunt de la provence de Cuncun.

Il ha por les mons et por les vaus cité et castiaus. Il sunt ydres et vivent de labor de tere et de boscajes et de venesion, car sachiés qu’il hi a maintes bosces, la ou il a plusors bestes sauvajes, ce sunt lyonz et ors et leus cerver et dain et cavriolz et cers et autres bestes asezaseç, si que mout en prennent les jens de le contree et mout en ont grant profit. Et en ceste mainere chevauche l’en .XX. jornee, ce est por mons et por vaus et por bosces, toutes foies trovant villes et ca{u}stiaus et buen erbergies, la ou les vian‹d›anz sunt herbergiés aaisemant. Or nos partiron de ceste contree et voç conteron d’une autre provence, ensi com voç porés oïr desout.

CXIV
CI DEVISE DE LA PROVENCE DE ACBALAC MANGI

Et quant l’en a chevauché les .XX. jornee des montaignes de Cuncun qe je voç ai dit desovre, adonc treuve l’en une provence quie est apelés Acbalec Mangi, qe est toute plaingne. Il hi a cités et chastiaus asez. Il sunt a ponent; les jens sunt ydres; il vivent de mercandies et d’ars. Et si vos di qe en ceste provence naist si grant quantité de çengibre qe por toute la grant provence dou Catai s’espant et en ont les homes de la provence grant profit et grant bien.

Il ont forment et ris et autres bles a grant plantee, et grant merchés, et mout est planteusse tere de tous bienç. La mestre cité est apelés Acbalec Mangi, qe vaut a dire le une de le confin dou Mangi.

Ceste plaingne dure dos jornee, si biaus con je voç ai dit et con tantes viles et castiaus; et a chief de .II. jornee, adonc treuve l’en grant mons et grant vaus et grant boschajes aseç. ‹Il› ala bien .XX. jornee por ponent treuvant villes et castiaus aseç. Les homes sunt ydres. Il vivent dou fruit de la tere et de venaison et de bestiames. Il hi a lionz et ors et leus cerver, dain, cavriolz et cerf; et si hi a grant quantité de cel bestiuole qe font le moustre. Or nos partiron de ce contree et vos conteron des au tres, bien et ord‹r›eemant si com voç porés oïr.

CXV
CI DEVISE DE LA GRANT PROVENCE DE SINDINFU

Quant l’en a alés les .XX. jornee des montagnes qe je voç a‹i› dit desovre, et por ponent, adonc treuve une plaingne et une provence, qe est encore de le confin dou Mangi, qe est apellé Sindinfu, et la mestre cité a a non Sindinfu, qe mout fu jadis grand et nobles e mout hi a ja eu grant et riches rois. Elle gire environ bien .XX. miles, mes orendroit est devisé en tel mainere com je voç deviserai.

Il fui voir qe le roi de ceste provence, quant il vint a mort, il laise trois filz et adonc parti ceste grant ville en trois pars; et chascune de ces trois pars est muré por soi, mes toutes e trois sunt dedens le murs de la grant cité. Et vos di que tuit e trois cesti filz a celui roi furent rois et chascun avoit grans terres et d’espendre aseç, car lor pere estoit mout poissant et riches. Et le Grant Kan prist cest roiame et deserite cesti trois rois et tient le roingne por soi.

Et sachiez qe por mi ceste grant ville vait une grandisime flum d’aive douce es quelz se preinent poisonz asez: il est large bien dimi mil; il est bien parfont; il est› si lon qe vait jusque a la mer Hosiane, qe hi a plus de .LXXX. jornee jusque en .C., et est apellé Qiansui.

Il h‹i› a sor ceste flum grandismes quantités de cité et de castiaus. Il hi a si grant naives, ce est si grant moutitude, qe ne est cor d’omes ne iaus qe ne le veïses qe peust croire. Il est si grant la moutitude et la grant abundance de les grant mercandie que les mercaant portent sus et jus por cest flum qe ne est homes au monde qe ne le veïsse qe le peust croir. Il ne senble flu‹m› mes mer, tant est large. Et vos dirai d’un grant pont qe est dedens la ville desus cest grant flum. Le pont est tout de pieres et est large bien .VIII. pas et lonc dimi mil, si com je vos ai dit que le flum est large. De lonc a lonc dou pont, de chascun les, a colunne de marbres, les quelz colones sostienent la covreures dou pont, car voç di qe le pont est covert de trop bielle covreure de leingne tout portrait et pinte a riche pinture; et encore ha sus ceste pont maintes maiçonnet, es quelz se font mercandies et ars asez. Mes si voç di q’ele sunt de fust, que se moinent la maitine et se lievent le soir.

Et encore hi est le comerqe dou Grant Sire, ce est celz qe recevent la rente dou seingnor, ce est le droit de la mercandie qe desus le pont se vendoient. Et voç di qe le droit de cel pont vaut bien .M. beçanz d’or.

Les jens sunt toutes idres. Et de ceste cité se part l’en et chevauche .V. jornee por plain et por valee, et treve l’en castiaus et casaus asseç. Les homes vivent dou profit qu’il tra|50d|ient de la terre. Il hi a bestes sauvajes asseç: lions et orses et autres bestes. Il vivent d’ars, car il hi se laborent biaus sendail et autres dras. Il sunt de Sindu meisme. Et quant l’en est alés .V. jornee que je voç ai contés desovre, adonc treuve l’en une provence mout gaste qe s’apelle Tebet, et noç en trateron ci desou

CXVI
CI DIT DE LA PROVENCE DE TEBET

Aprés le cinq jornee qe je voç ai dit, adonc entre l’en en une provence qe est molt gaste, car Mongut Kaan la destruit por ghere. Il i a maintes villes et maint castiaus et casaus tuit derochee et gastee.

Il hi a channe groses et grant merveliosemant, et voç deviserai comant elles sunt groses, qe volvent environ bien trois paumes et sunt louinges bien .XV. pas; elle ont de le un nod a l’autre bien trois paumes. Et si voç di qe les merchanz et autres viandanz qe vont por tel contree, la nuit, prenent de celes chanes et en font feu, por ce qe quant elles sunt en feu elle font si grant escroair et si grant escopier qe les lion et les orses et les autres fieres bestes en ont si grant paür qu’il fuient tant com il plus puent et ne s’acosterént au feu por rien do monde. Et cest tiel feu font les homes por garantir lor bestes de‹s› fieres bestes sauvajes, qe asez hi ni a por celle contree et por celz païs.

Et si voç dirai, por ce qe bien fait a dir, comant l’escopier de ceste canne sonent a lonc et comant font grant temance et qe n’avint. Or sachiés qe l’en prent de ceste channes toutes vers et les metent en feu des buces, et ce sunt plusors. Et quant cestes channes sunt demorés auques en ceste grant feu, adonc se tort et se fent por mi et adonc fait un si grant escopié qe bien se hoie .X. miles lunc, de noit.

Et sachiés qe celui qe ne est costumé hoïr il en devient tout exbaïes, si orible chouse est a oïr; et voç di qe les chavaus qui ce ne ont onques hoï, quant il l’oie‹nt›, il s’espaventent si duremant qu’il ronpent cavestres e toutes cordes de coi il sunt liees et s’en fuient.

Et ce avint a plosors. Mes quant il ont chavaus qe sevent qe ce n’avoient onques hoï, il li fait bender les iaus et li fait encavestrer toit les quatres piés en tel mainere qe quant il hoi le grant escopier de chanes, puis qu’il vuoille ‹fuir›, ne puet.

Et encore, si con je voç ai dit, les homes escanpent la noit, et il et lor bestes, des lions et des lonces et d’autres mauvaises bestes, qe hi ni a en grant habundance.

Et quant l’en a alés por ceste contree bien .XX. jornee, ne treuve l’en erbergies ne viandes, mes convient que il porte viandes por lui et por seç bestes. Et a chief de› toutes cestes .XX. jornee, toutes foies trovant mout fieres et pesmes bestes sauvajes que sunt mout periliuse et da doter, adonc treuve l’en chastiaus et casaus asseç.

Et hi a un tiel costumes de marier femes com je voç dirai. Il est voir qe nul homes prenneroit une pucelle a feme por rien dou monde, et dient q’ele ne i vaillent rien se elle ne sunt usés et costumés co’maint homes. Et por ce s’en esproitent in tiel mainere: car je voç di que quant les jens d’autres estranjes païs passent por cele contree et il ont tandu lor tendes por herbergier, adonc les vielles femes des chastiaus et des casaus menent lor fi‹l›les jusque a cestes tendes, et ce sunt a .XX. et a .XL. et a plus et a moin, et le donent a les homes por ce qu’il en faicent lor voluntés et qu’il gigent con elles. Adonc les homes le prenent et se gaudent cun elles et le tienent tant com il velent iluec, mes avant ne arieres ne les puent moiner.

Et puis, quant les homes ont fait a lor volunté d’eles et il se velent partir, adonc convient que done a celle femes con cui il a jeu aucune joie ou aucun seingn por ce que le puisse moustrer, quant elle se vient a marier, q’ele a eu amant. Et en tel mainere cascune pucelle convent que aie plus de{s} .XX. signaus a son cuel por mostrer que aseç amant et aseç homes sunt jeu cun li; et celle qe plus ont signaus et plus puent mostrer qe ont eu amant e qe plus homes sunt jeu cun elle, celle est tenue meior et la prenent plus voluntier et dient q’ele est plus grasieuse que les autres. Et quant il ont prises ceste tel femes, il le tienent chieres, et ont por trop grant maus se le un tochast la feme a l’autre, et se gardent tuit de ceste couse mout.

Or voç ai contés de ceste mariajes qe bien fait a dir. Et en celle contree auront bien aler les jeune de .XVI. anz en .XXIIII.

Les jens sunt ydres et maveisez duremant, car il tienent por nul pechés le rouber et le fer maus, et sunt les greingnor escaran et les greingnors robeor dou monde. Il vivent de chace et de venesionz et des bestiaus, et de son frut q’il traient de la tere.

Et voç di tout voiremant qe en celle contree a maintes bestes qe faisent le moustre et s’apellent en lor langajes guidderi. Et cesti maveis homes ont maint buen chiens qe en prenent en grant abundance, et por ce ont dou mostre en grant quantité. Il ne ont monoie de carte de cele dou Grant Kan, mes de sel font il monoie. Il vestent mout povremant, car lor vestemens vestimens sunt de pelles de bestes et de canevace et de bocorain.

Et ont langajes por elz et s’apellent Tebet. Et ceste Tebet est une grandisime provence, et voç en dirai brefment, com voç porés oïr.

CXVII
ENCORE DE LA PROVENCE DE TEBET MEISME

Tebet est une grandisime provence qe lengajes ont por elles; et sunt ydres et confines con les Mangi et co’maintes autres provences; il ‹hi›sunt maint grant laironç. Il est grandisimes provence, qu’il hi a .VIII. roiames et grandisme quantitité de cités et de castiaus. Il hi a, in plosors leus, et fluns et lac et mons, la ou il se treuvent les or de paliolle en grant quantité. Il hi nast canele en grant abondance. Et en ceste provence s’espent le coraus et hi est mout chier, ca’ le metent au cuel de lor femes et de lor ydres por grant joie. Encore voç di qe en ceste provence a gianbelot asseç et autres dras d’or et de soie. Et hi naist maintes especes qe unques ne furent veue en notre païs.

Et encore voç di qu’il ont les plus sajes encanteor et les meior astroniqe, selonc lor usanç, qe soient en toutes celles provences qe entor euç sunt, car il font les plus fere encantemant et les greingnor mervoiles a oïr et a veoir, por ars de diables, qe ne est pas buen a contere en nostre livre, por ce qe trop se merveileroient les jens. Il sunt maucu|52a|stumés. Il ont grandismes chenz mastin qe sunt grant come asnes et sunt mout buen a prendre bestes sauvajes. Il ont encore de plusors maineres de chiens de cace. Il ont encore que hi naisent mout buen fauchon lainier, qe sunt volant et mout hoiselent bien.

Or noç lairon de cest provence de Tebet, qe bien voç avon contés sommeemant le fait, et voç parleron d’une autre provence, qe est apellé Gandir; mes de ceste Tebet entendés qu’il est au Grant Kan, e toutes autres reingnes et provences et regionç, qe en ceste livres sunt escrites, sunt ausi au Grant Kan, for seulemant celles provences, qe sunt au començamant de nostre livre, qe sunt au fil d’Argo‹n›, ensi com je voç ai escrit. Et por ce, da cele provences en for, toutes les autres que sunt escriptes en ceste livre sunt au Grant Chan, et por coi voç ne le trovez escrit: si l’entendés en tel mainere com je voç ai dit. Or laison desormés de cest matiere et voç conteron de la provence de Gaindu.

CXVIII
CI DEVISE DE LA PROVENCE DE GAINDU

Gaindu est une provence ver ponent. Ne a que un roi. Il sunt ydres et sunt au Grant Sire. Il hi a cités et castiaus aseç.

Il ont un lac, la ou se treuvent maintes perles;

mes le Grant Kan ne velt qe nul l’en traie, por ce qe, se il ne feist trare tant quant l’en en i troveroit, il ne trarient tantes q’eles seroient molt viles et ne vaudroient noiant. Mes si voç di qe, quant le Grant Sire en velt, il en fait bien traire por lui tant solamant, mes nul autre en poroit traire qe non fust destruit dou cor. Et encore voç di qe il hi a encore une montagne en la quel troveroit l’en d’une maineres de peres, qe l’en appelle{s} turquiés, qe sunt mout bielles pieres, en grandisime quantités; mes le Grant Sire ne laise traire se non per son commandemant.

Et voç di que en ceste provence a un tel costumes de lor femes con je vos dirai: car il ne ont a vilanie se un forestier ou autre home l’aunis de sa feme ou de sa file ou de sa seror ou d’aucune feme qu’il aie en sa maison, mes l’ont a bien quant l’en jut con eles, et dient qe por ce faite le lor dieu et les lor ydres font miaus elz et donent eles de les couses temporaus en grant abondance, et por ce en font si grant largité de lor femes as forestier com je vos dirai.

Car sachiés qe quant un home de ceste contree voit qe un forestier li veigne a sa maison por erberjer, ou qe il ne i vuoille erbergier et entrer en sa maison, tantost se oisse hors et comande a sa feme qe au forestier soit fait toute sa volunté conpliemant, et adonc se vait sa voie ou a son cans ou a sez vignes, et ne i torne dusque a tant qe le forestier demore en sa maison. Et vos di que maintes foies hi demore trois jors et se jut ou lit cun la feme de celui çaitif. Et le forestier qui est en la maison fait cestui seingn pour montrer qu’il soit{e} laie‹n›s: car il fait pendre son capiaus ou aucuns autre seingneaus, et ce est significance qu’il soit{e} laie‹n›s. Et le cheitif, tant com il voit celui son sengnaus a sa maison, ne i torne mie. Et ce font por toute ceste provence.

Et voç di qu’il ont monoie en tel mainere com je vos dirai. Sachiés qu’il a or en verge, et le poisent a sajes et, selonc qe poise, vaut. Mes ne ont monoie cungné cun estanpe. Et la petite monoie voç deviserai qe est. Il prennent la sel e la font cuire et puis la gitent en forme, et est de le grant qu’il puet poiser entor de dimi livre, et le quatrevint de ceste tiel sel qe je voç ai devisé vaut un sajes d’or fin, et ce est la petit monoi‹e› qu’il despendent.

Il ont des bestes qe font le moustre grandisime quantité, et les chaceor les prenent et en traient le mousce en grant quantité. Il ont peisonz asez et buens, et les traient dou lac qe je voç ‹ai› di‹t›, la ou se treve les perles. Lyonç et leus cerver et orses et dain et cavriolz ont aseç; et osiaus de toites fa‹i›sonz ont en grant abundance. Vin de vigne ne ont, mes font vin de forment et de ris co’ maintes espices, et est mout buen poiçon. Et en cestes provence naisent garofol aseç, car il est un arbre petit qe il fait, que a fronde come orbeque, aucune chouse plus longue et plus estroit; le flor fait blanc, petit peitet come le garoufle. Il ont encore gengibre en abundance et cannelle ausint, et d’autres espices aseç qe ne vienent unques en nostre contree, et por ce ne fait a mentovoir.

Or noç lairon de ceste cité, qe bien n’avon contés ce que beçogne, et voç conteron de la contree mei‹s›me en avant.Et quant l’en se part de ceste Gheindu, il en chavaucha bien .X. jornee, il treuve chastiaus et casaus aseç. Les jens sunt des celes meisme mainere et de ciaus meisme costume qe ceaus qe je voç ai contés. Il ont venision d’ousiaus et de bestes asez. Et quant l’en est alés ceste .X. jornee, adonc treuve l’en un grant flun, qe est apelé Brius, au quel se fenist la provence de Gheindu. Et en cest flun se treuve grant quantité d’or de paliole. Il hi a cannelle aseç. Il vait en la mer Osiane. Or voç laison de cest flun, que n’i a couse que a conter face, et voç conteron d’une autre provence, qui est apellés Caragian, ensi com voç oirés.

CXIX
CI DEVISE DE LA GRANT PROVENCE DE CARAJAN

Quant l’en a pasé cest flum, adonc treuve l’en et entre en la provence de Carajan, qui est si grant qe bien hi a .VII. roiames. Il est ver ponent, et sunt ydres et sunt au Grant Kan; mes roi en est son fil, qe a a non Esentemur, que mout est grant rois et riche et poisant: il mantient bien sa tere en grant justice, car il est sajes et pr{e}odonmes.

L’en ala por ponent, quant il se part dou flun que je voç ai dit desovre, .V. jornee, trovant cités et castiaus asez, la o il naisent mult buen chavaus. Il vivent de bestiames et do profit q’il traient de la tere. Il on lengajes por elz, et est mout gref a entendre. A chief de ceste cinq jornee, adonc treuve l’en la mestre cité et celle qe est chief dou reingne, que est apellés Iaci, que mout est grant et noble. Il hi a mercheanz et homes d’ars aseç. Les ‹jens› sunt des plosors maineres, car il hi a jens qe aorent Maomet, et ydres, et pou cristienz qe sunt nestorin. Il hi a forment et ris aseç, mes il ne manuient menuient pain de forment, por ce qe il est en cele provence enferme, mes menuient ris et font poison de ris con especes que molt est biaus et cler et fait devenir le home evre ausi com fait le vin. Il ont monoie en tel mainere com je voç dirai: car il espendent porcelaine blance, celle qe se trovent en la mer et que se metent au cuel des chienç; et vailent les .LXXX. porcelaines un saje d’arjent, qe sunt deus venesians gros; et sachiés que les .VIII. sajes d’arjent fin vailent un sajes d’or fin. Il ont puis salmace, des quel il font sal et de cest sal vivent tuit celç de la contree, et voç di qe le roi en a grant profit de cest sal. Et si voç di q’eles ne curent ren se le un touce la feme de l’autre, puis qu’il soit volunté de la feme. Or nos avon conté de cest reingne et voç conteron dou reingne de Carajan. Mes avant voç conterai une cousse que je avoie dementiqué.

Je voç di q’il ont un lac qe gire environ bien .C. miles, en quel a grandisime quantité de peison des meior dou monde: il sunt mout grant de toute faison. Encore voç di qe il menuent la char crue de galine et de monton et de buef et des bufal: car les povres homes se vont a la becarie et prenent le feie crue, tant tost com se trai hors de la bestes, et le trence menu, puis le met en la sause de l’aigle et le menuie mantenant. Et ausi font de toutes les autres chars. Et les gentilz homes menuient encore la cars crue, mes il la font menussier menuemant, puis la metent en la sause de l’aigle meslee con bone espece, puis la menuient, ausi bien com nos faison la coite. Adonc voç conteron de la provence de Carajan que je voç ai dit desovre.

CXX
ENCORE DEVISE DE LA PROVENCE DE CARAJAN

Quant l’en se part de la cité de Iaci et ala .X. jornee por ponent, adonc treuve l’en la provence de Carajan, et la mestre cité dou reingne est apellé Caraian. Il sunt ydres et sunt au Grant Chan, et en est{e} roi Cogacin, qe filz est au Grant Kan.

En ceste provence se treuve le or de paliole, ce est en flum; et encore i se treuve en lac et es montagnes or plus gros qe paliuole: il ont tant or qe je voç di q’il donent un saje d’or por sex d’arjent. Et encore en ceste provence s’espendent les porcelaine qe je voç contai desovre por monoi‹e›; et voç di qe en celle provence ne se treuvent celles porcelaines, mes hi vienent de Yndie. Et en ceste provence naisent les grant colunbres et celes grant serpanz que sunt si desmesuréç que tous homes en doient avoir mervoille, et sunt mout ydeuse chouse a veoir et a regarder; et voç dirai comant elles sunt grant et groses.

Or sachiés por verité qe hi a de longues .X. pas, que sunt groses, car elle girent environ .X. paumes, et ceste sunt les greingnor; elle ont .II. janbes devant, pres au chef, qe ne ont piés for une ongle faite come de faucon ou come de lion; le{s} chief ha mout grant et les iaus tielz que sunt greingnor que un pain; la boce si grant que bien engloiteroit |53d| un home a une foies; les dens a grandisme: ele est si desmesuremant grandismes et fieres que ne est ne homes ne bestes qe ne les dotent et que n’en aient paor. Et encore en sunt de mendres, ce est de .VIII. pas, et de .V‹I›. et de .V.

La mainere comant elle se prenent est ceste. Sachiés qu’eles demorent sout tere le jor, por le grant chaut; et la noit oisse hors por paschorer, et menue et pren{en}t toutes les bestes qe puet atendre. Ele vait a boire es fluns et en lac et a fontaines. Elle est si grant et si peisant et si grose qe quant elle vai{n}t par le sablon, ou per mengier ou por boir, et ce est de nuit, ele fait si grant fousee en sablon qu’il senble qe soit voutee une bote de vin plene. Et les chaceor, qe propemant vont por celles prendre, metent un engingn e’ lles voies qu’il voient dont le coulubres sunt alés: car il fichent in tere, ce est en les voies de celes colubres, u‹n› pal de leigne mout gros et fort, en quel pal a fichés un fer d’achier fait come un rasor ou come un fer de lance, et porte entor dou paume sovre le pal, et le covre dou sablon si que la colubres ne le voit mie; et de tielz palz et de tielz ferç hi metent le caceor aseç. Et quant la colubre, ou voir le sarpans, s’en vient par mi cele voies ou sunt celz ferç, adonc hi fiert por si grant randon que les fers li entre por les pis et la fent dusque au beli, si que la colubre muert mantinant.

Et en ceste mainere la prennent le caceor. Et quant il le ont prise, il le t‹r›aient le fel dou ventre et le vendent mout chier, car sachiés qu’il s’en fait grant mecine, car, se une home est mordu de chien arabieu, l’en le done a boir un pou, le pois do’n petit diner: il est guer‹i›s mantinant. Et encore, quant une dame ne puet enfanter et a poine et crie formant, adon li donent de cel fel del serpens un pou, et adonc la dame, tantost qe le a beu, enfant mantenant. La terce est qe quant l’en a aucune nasence, et l’en hi met sus un pou de cest fel, et adonc est gueri en pou des jors. Et por cest achai‹s›ons qe je voç ai dit cest fel de cest grant serpent est tenu mout chier en cel provences.

Et encore voç di qu’il vendent la cars de cest serpent mult chier, por ce q’ele est mult bone a mangier, et la menuent voluntieres. Et si voç di qe cest serpant se vait a les leu ou les lions et les orses et les autres fieres bestes sauvajes font lor filz, et menue les grant et les petit, se elle les puet ajoindre.

Et encore voç di qe en cest provence naisent grant chavaus, et les portent en Endie a vendre. Et si sachiés qe il traient .II. nod ou .III. de l’os de la coe, por ce que le qeval ne puesse mener la coe por doner a celz qui est sus ou quant il cort, car trop senble lor vilaine chouse quant le cheval cor et moine la coe. Et encore sachiés qe cestes gens chevauchent lonc come franchois. Et ont armes corasés de cuir de bufal, et ont lances et scuz, et ont balestres, et attussient tous les quariaus.

Et si voç di un autre cousse qu’il fasoient avant que le Grant Kan les conquist: car se il avenisse que un biaus homes, et un gentilz ou autre qe fust, aüsse bone onbre, venist{i} herbergier en la maison de un de cesti de ceste provence, il l’ocioie de nuit, ou por tousce ou por autre chouse si qe celui se moroit. Et ne entendés qe il le feissent por lor tollir monoie, mes le fasoient por ce qe il disoient qe la bone unbre et la bone grace qe celui avoit, et le{n} sien senz et la soe arme remanoit en sa maison. Et por ceste caison en occioient asseç avant qe le Grant Kan les conquistast. Mes, puis qe le Grant Kaan les conquisté, qe est entor .XXXV. anz, ne font celle malle aventure por la doutance dou Grant Sire qe ne le laisse faire mie.

Or voç avun contés de{s} ceste provence, et voç conteron d’une autre contree ensi com voç porés oïr.

CXXI
CI DEVISE DE LA GRANT PROVENCE DE ÇARDANDAN

Quant l’en s’en part de Carajan, il ala por ponent .V. jornee, adonch treuve l’en une provence qe s’apelle Çardandan, qe sunt ydres et sunt au Grant Chan. La mestre cité de ceste provence est apellé Vocian.

Les jens ont tous les dens d’or, ce est qe chascun dens est covert d’or, car il font une forme d’or faite a la mainere de seç dens et couvrent les dens desout come celz desovre; et ce font les homes et nen les dames.

Et les homes sunt tuit chevalers, selonc lor usance, et ne font rien for qe aler en host et aler chaçant et oselant. Les dames font toutes chouses, et les autres honmes, qu’il ont pris et conquisté, qu’il tienent por esclaif; et cesti funt toutes lor beinçoingnes con lor femes

Et quant les dames ont enfantés et ont fait fil, il li lavent et envolupent en dras, et le baron a la dame entre eu lit et tient l’enfant aveqes lui, et jut eu lit .XL. jors, qe ne s’en lieve for por necesité beiçoigne. Et tous les amis et parens le vienent veoir et demorent con lui et li font joie et seulas. Et ce font il por ce qu’il dient qe sa feme a duré grant fatie en porter l’enfant en son ventre, et por ce dien il qu’il ne velent qe endure plus en cel terme de .XL. jor. Et sa feme, tant tost qe a enfanté son fil, elle lieve do lit et fait tute la beçogne de la maison et serve son baron eu lit.

El menuent de toutes chars et cuite et crue; el menuent ris cot con chars et cum autre cousse selonc lor usance. Il boi vent vin, qu’il font de ris et con bones espices, qe mout est buen.

Lor monoie est or, et encore hi se espenent les porcelaines; et si voç di por verité qe il donent un saje d’or por .V. d’arjent; et ce avint por ce qe il ne ont argentier propes a .V. mois de jornee, et por ce hi vienent les mercaant con mult arjent et le cangient con celles jens et en donent .V. sajes d’arjent por un d’or, et de ce font les mercaant grant profit et grant gaangne.

Cest gens ne ont idres ne eglise, mes orent le greingnor de la maison et dient: «De cestui somes nos oissi». Il ne ont letre ne font scripture, et ce ne est mervoille car il sunt nes en mout desvoiables leus et grant bosces, et en grant montaignes, qe ne i se puet aler d’esté por ren dou monde por ce qe l’aire est, la stee, si corote et mauvaise qe nul forestier ne i scanperoit qe ne morust. Mes je voç di qe, quant il ont a fer le un con le autre, il prenent un pou de leingne, ou quaré ou reont, et le fendent por mi, et tient le un l’une moitié, et l’autre l’autre moitié; mes bien est il voir qe il hi font avant deus tacqe ou trois ou tantes com il vuelent. Et quant il vient a paier le un le autre, adonc celui ‹qe› doit doner la monoie ou autre chouse, se fait doner la moitié dou leign qe celui avoit.

Et si voç di qe toutes cestes provences qe je voç ai contés ne ont mire, ce sunt Cajan et Vocian et Iacin, mes, quant il sunt malaides, il se font venir lor magis, ce sunt les enchantaor des diables et celz qe tient les ydres. Et quant cesti magis sunt venus et les malaides dient lor les maus qu’il ont, et les magis conmencent maintinant a soner estrumens et carolent e bailent tant qe aucun de cesti magis caie tout enverses sor la tere ou sor le paviment, et ‹a› a la bouche grant escume et senble mort: et ce est qe le diables hi est dedens le cor de celui. Il demore{nt} en tiel maineres qu’il senble mors. Et quant les autres magis, que iluec estoient plusors, voient qe le un d’elz est cheu en tel mainere com voç avés oï, adonc le comencent a dir e le demandent qel maladie a cestui malaides. E cel respont: «Le tielz espiriti le a toucé por ce qe il li fist aucu‹n› desplair». E les magis li dient: «Nos te{s} prion qe tu li perdoni et qe tu en prenne por restorament de son sanc celes couses ke tu vuois». Et quant cesti magis ont dites maintes paroilles et ont mult priés, les spiriti qui est dedens le{s} cors au magi qui est cheu, respont, et, se le malaide doit morir, si respont en tel mainere et dit: «Cest amalaide a tant mesfait a tel espiriti et est si mauveis homes qe les spiriti ne le vuele vuelt pardoner pour couse dou monde». Ceste respond ont celç que doient mourir. Et se le malaide doit garir, adonc respont le spiriti qui est eu cors dou magis et dit: ce le malaide vuelt garir, si prennent .II. mouton ou trois; et encore: qe il fasoient .X. bevragies ou plus, mult chier et buen; et dient qe les munton aient le chief noir, ou les divisent in autre mainere; et dit qu’il en face sacrefice a tiel ydre et a tel espiriti, et qe ensi vent tant magis e tantes dames, de celz qe ont les espiriti et que ont les ydres, et qu’il faicent grant laudes et grant feste a la tiel ydre et a tiel espiriti. Et quant cesti ont eu ceste respont{e}, les amis au malaides tout mantinant font ensi come les magis lor devisent:

car il prenent les monton ensi devisé com il lor dit et font les bevrajes tel et si buen et tant come il lor est devisé; il ocient les montonç et espanent le sanc en celz leus ou il est lor dit a henor et a sacrefice de tiel espiriti; et puis font cu‹i›re les montons en la maison do malaides; et hi vient tant de cesti magis et tantes de celes dames con il lor estoit dit. Et quant il hi sunt tuit venus, et les montons et les bevrajes sunt aparoillés, adonc comencent a soner et a baler et a canter lor loemant des espiriti. Il espanent dou brod de la char et de cele bevrajes, et encore ont ence‹n›s et le lengn aloé, et vont encensant ça et la, et font grant luminarie. Et quant el a ensint fait une peçe, adonc en chiet le un, et les autres le demandent se il est pardoné au malaide et s’il doit garir: celui respont cele foies, e dit qu’il ne li est encor pardoné e q’il faicent encore la tiel couse, et adonc li sera pardoné. E celi la font maintinant. Et l’espiriti respont pois qe le sacrifice et tous les couses sunt faites qu’il est pardoné et qu’il guerra prochainemant. Et quant il ont eu ceste respo‹n›se et ont espandue et dou brod et des bevrajes, et ont fait grant luminaire et grant encensee, il dient qe l’espiriti est bien en lor part, et adonc les magis et les dames qi ont encore celz espiriti menuient le montonz et boivent les bevrajes a grant seulace et a grant feste. Puis s’en torne chascun a sa maison et, puis qe tout ce est fait, le amalaides gueiris mantinant.

Or voç ai contés la mainere et les usance de ceste jens et comant cesti magis sevent encanter les spiriti. Or vos laieron de ceste jens et de ceste provences et vos conteron des autres, ensi com voç porés hoïr.

XCVII (Book II, Chapter 24)

HOW THE GREAT KAAN CAUSETH THE BARK OF TREES, MADE INTO SOMETHING LIKE PAPERTO PASS FOR MONEY OVER ALL HIS COUNTRY

Now that I have told you in detail of the splendour of this City of the Emperor's, I shall proceed to tell you of the Mint which he hath in the same city, in the which he hath his money coined and struck, as I shall relate to you. And in doing so I shall make manifest to you how it is that the Great Lord may well be able to accomplish even much more than I have told you, or am going to tell you, in this Book. For, tell it how I might, you never would be satisfied that I was keeping within truth and reason!

The Emperor's Mint then is in this same City of Cambaluc, and the way it is wrought is such that you might say he hath the Secret of Alchemy in perfection, and you would be right! For he makes his money after this fashion.

He makes them take of the bark of a certain tree, in fact of the Mulberry Tree, the leaves of which are the food of the silkworms,—these trees being so numerous that whole districts are full of them. What they take is a certain fine white bast or skin which lies between the wood of the tree and the thick outer bark, and this they make into something resembling sheets of paper, but black.

When these sheets have been prepared they are cut up into pieces of different sizes. The smallest of these sizes is worth a half tornesel; the next, a little larger, one tornesel; one, a little larger still, is worth half a silver groat of Venice; another a whole groat; others yet two groats, five groats, and ten groats. There is also a kind worth one Bezant of gold, and others of three Bezants, and so up to ten. All these pieces of paper are [issued with as much solemnity and authority as if they were of pure gold or silver; and on every piece a variety of officials, whose duty it is, have to write their names, and to put their seals. And when all is prepared duly, the chief officer deputed by the Kaan smears the Seal entrusted to him with vermilion, and impresses it on the paper, so that the form of the Seal remains printed upon it in red; the Money is then authentic. Any one forging it would be punished with death.] And the Kaan causes every year to be made such a vast quantity of this money, which costs him nothing, that it must equal in amount all the treasure in the world.

With these pieces of paper, made as I have described, he causes all payments on his own account to be made; and he makes them to pass current universally over all his kingdoms and provinces and territories, and whithersoever his power and sovereignty extends. And nobody, however important he may think himself, dares to refuse them on pain of death.

And indeed everybody takes them readily, for wheresoever a person may go throughout the Great Kaan's dominions he shall find these pieces of paper current, and shall be able to transact all sales and purchases of goods by means of them just as well as if they were coins of pure gold. And all the while they are so light that ten bezants' worth does not weigh one golden bezant.

Furthermore all merchants arriving from India or other countries, and bringing with them gold or silver or gems and pearls, are prohibited from selling to any one but the Emperor. He has twelve experts chosen for this business, men of shrewdness and experience in such affairs; these appraise the articles, and the Emperor then pays a liberal price for them in those pieces of paper. The merchants accept his price readily, for in the first place they would not get so good an one from anybody else, and secondly they are paid without any delay. And with this paper-money they can buy what they like anywhere over the Empire, whilst it is also vastly lighter to carry about on their journeys. And it is a truth that the merchants will several times in the year bring wares to the amount of 400,000 bezants, and the Grand Sire pays for all in that paper. So he buys such a quantity of those precious things every year that his treasure is endless, whilst all the time the money he pays away costs him nothing at all.

Moreover, several times in the year proclamation is made through the city that any one who may have gold or silver or gems or pearls, by taking them to the Mint shall get a handsome price for them. And the owners are glad to do this, because they would find no other purchaser give so large a price. Thus the quantity they bring in is marvellous, though these who do not choose to do so may let it alone. Still, in this way, nearly all the valuables in the country come into the Kaan's possession.

When any of those pieces of paper are spoilt—not that they are so very flimsy neither—the owner carries them to the Mint, and by paying three per cent, on the value he gets new pieces in exchange. And if any Baron, or any one else soever, hath need of gold or silver or gems or pearls, in order to make plate, or girdles, or the like, he goes to the Mint and buys as much as he list, paying in this paper-money.

Now you have heard the ways and means whereby the Great Kaan may have, and in fact has, more treasure than all the Kings in the World; and you know all about it and the reason why. And now I will tell you of the great Dignitaries which act in this city on behalf of the Emperor.

XCVII (Book II, Chapter 25)

CONCERNING THE TWELVE BARONS WHO ARE SET OVER ALL THE AFFAIRS OF THE GREAT KAAN

You must know that the Great Kaan hath chosen twelve great Barons to whom he hath committed all the necessary affairs of thirty-four great provinces; and now I will tell you particulars about them and their establishments.

You must know that these twelve Barons reside all together in a very rich and handsome palace, which is inside the city of Cambaluc, and consists of a variety of edifices, with many suites of apartments. To every province is assigned a judge and several clerks, and all reside in this palace, where each has his separate quarters. These judges and clerks administer all the affairs of the provinces to which they are attached, under the direction of the twelve Barons. Howbeit, when an affair is of very great importance, the twelve Barons lay in before the Emperor, and he decides as he thinks best.

But the power of those twelve Barons is so great that they choose the governors for all those thirty-four great provinces that I have mentioned, and only after they have chosen do they inform the Emperor of their choice. This he confirms, and grants to the person nominated a tablet of gold such as is appropriate to the rank of his government.

Those twelve Barons also have such authority that they can dispose of the movements of the forces and send them whither, and in such strength, as they please.

This is done indeed with the Emperor's cognizance, but still the orders are issued on their authority. They are styled Shieng, which is as much as to say "The Supreme Court", and the palace where they abide is also called Shieng. This body forms the highest authority at the Court of the Great Kaan; and indeed they can favour and advance whom they will. I will not now name the thirty-four provinces to you, because they will be spoken of in detail in the course of this Book.

XCVIX (Book II, Chapter 26)
HOW THE KAAN'S POSTS AND RUNNERS ARE SPED THROUGH MANY LANDS AND PROVINCES

Now you must know that from this city of Cambaluc proceed many roads and highways leading to a variety of provinces, one to one province, another to another; and each road receives the name of the province to which it leads; and it is a very sensible plan. And the messengers of the Emperor in travelling from Cambaluc, be the road whichsoever they will, find at every twenty-five miles of the journey a station which they call Yamb, or, as we should say, the "Horse-Post-House." And at each of those stations used by the messengers, there is a large and handsome building for them to put up at, in which they find all the rooms furnished with fine beds and all other necessary articles in rich silk, and where they are provided with everything they can want. If even a king were to arrive at one of these, he would find himself well lodged.
At some of these stations, moreover, there shall be posted some four hundred horses standing ready for the use of the messengers; at others there shall be two hundred, according to the requirements, and to what the Emperor has established in each case. At every twenty-five miles, as I said, or anyhow at every thirty miles, you find one of these stations, on all the principal highways leading to the different provincial governments; and the same is the case throughout all the chief provinces subject to the Great Kaan.

Even when the messengers have to pass through a roadless tract where neither house nor hostel exists, still there the station-houses have been established just the same, excepting that the intervals are somewhat greater, and the day's journey is fixed at thirty-five to forty-five miles, instead of twenty-five to thirty. But they are provided with horses and all the other necessaries just like those we have described, so that the Emperor's messengers, come they from what region they may, find everything ready for them.
And in sooth this is a thing done on the greatest scale of magnificence that ever was seen. Never had emperor, king, or lord, such wealth as this manifests! For it is a fact that on all these posts taken together there are more than 300,000 horses kept up, specially for the use of the messengers. And the great buildings that I have mentioned are more than 10,000 in number, all richly furnished, as I told you. The thing is on a scale so wonderful and costly that it is hard to bring oneself to describe it.

But now I will tell you another thing that I had forgotten, but which ought to be told whilst I am on this subject. You must know that by the Great Kaan's orders there has been established between those post-houses, at every interval of three miles, a little fort with some forty houses round about it, in which dwell the people who act as the Emperor's foot-runners. Every one of those runners wears a great wide belt, set all over with bells, so that as they run the three miles from post to post their bells are heard jingling a long way off. And thus on reaching the post the runner finds another man similarly equipt, and all ready to take his place, who instantly takes over whatsoever he has in charge, and with it receives a slip of paper from the clerk, who is always at hand for the purpose; and so the new man sets off and runs his three miles. At the next station he finds his relief ready in like manner; and so the post proceeds, with a change at every three miles.
And in this way the Emperor, who has an immense number of these runners, receives despatches with news from places ten days' journey off in one day and night; or, if need be, news from a hundred days off in ten days and nights; and that is no small matter! (In fact in the fruit season many a time fruit shall be gathered one morning in Cambaluc, and the evening of the next day it shall reach the Great Kaan at Chandu, a distance of ten days' journey. The clerk at each of the posts notes the time of each courier's arrival and departure; and there are often other officers whose business it is to make monthly visitations of all the posts, and to punish those runners who have been slack in their work.) The Emperor exempts these men from all tribute, and pays them besides.

Moreover, there are also at those stations other men equipt similarly with girdles hung with bells, who are employed for expresses when there is a call for great haste in sending despatches to any governor of a province, or to give news when any Baron has revolted, or in other such emergencies; and these men travel a good two hundred or two hundred and fifty miles in the day, and as much in the night. I'll tell you how it stands.
They take a horse from those at the station which are standing ready saddled, all fresh and in wind, and mount and go at full speed, as hard as they can ride in fact. And when those at the next post hear the bells they get ready another horse and a man equipt in the same way, and he takes over the letter or whatever it be, and is off full-speed to the third station, where again a fresh horse is found all ready, and so the despatch speeds along from post to post, always at full gallop, with regular change of horses. And the speed at which they go is marvellous. (By night, however, they cannot go so fast as by day, because they have to be accompanied by footmen with torches, who could not keep up with them at full speed.)
Those men are highly prized; and they could never do it, did they not bind hard the stomach, chest and head with strong bands. And each of them carries with him a gerfalcon tablet, in sign that he is bound on an urgent express; so that if perchance his horse break down, or he meet with other mishap, whomsoever he may fall in with on the road, he is empowered to make him dismount and give up his horse. Nobody dares refuse in such a case; so that the courier hath always a good fresh nag to carry him.
Now all these numbers of post-horses cost the Emperor nothing at all; and I will tell you the how and the why. Every city, or village, or hamlet, that stands near one of those post-stations, has a fixed demand made on it for as many horses as it can supply, and these it must furnish to the post. And in this way are provided all the posts of the cities, as well as the towns and villages round about them; only in uninhabited tracts the horses are furnished at the expense of the Emperor himself.
[Nor do the cities maintain the full number, say of 400 horses, always at their station, but month by month 200 shall be kept at the station, and the other 200 at grass, coming in their turn to relieve the first 200. And if there chance to be some river or lake to be passed by the runners and horse-posts, the neighbouring cities are bound to keep three or four boats in constant readiness for the purpose.]
And now I will tell you of the great bounty exercised by the Emperor towards his people twice a year.

C (Book II, Chapter 27)
HOW THE EMPEROR BESTOWS HELP ON HIS PEOPLE, WHEN THEY ARE AFFLICTED WITH DEARTH OR MURRAIN

Now you must know that the Emperor sends his Messengers over all his Lands and Kingdoms and Provinces, to ascertain from his officers if the people are afflicted by any dearth through unfavourable seasons, or storms or locusts, or other like calamity; and from those who have suffered in this way no taxes are exacted for that year; nay more, he causes them to be supplied with corn of his own for food and seed. Now this is undoubtedly a great bounty on his part.

And when winter comes, he causes inquiry to be made as to those who have lost their cattle, whether by murrain or other mishap, and such persons not only go scot free, but get presents of cattle. And thus, as I tell you, the Lord every year helps and fosters the people subject to him.

[There is another trait of the Great Kaan I should tell you; and that is, that if a chance shot from his bow strike any herd or flock, whether belonging to one person or to many, and however big the flock may be, he takes no tithe thereof for three years. In like manner, if the arrow strike a boat full of goods, that boat-load pays no duty; for it is thought unlucky that an arrow strike any one's property; and the Great Kaan says it would be an abomination before God, were such property, that has been struck by the divine wrath, to enter into his Treasury.]

CI (Book II, Chapter 28)
HOW THE GREAT KAAN CAUSES TREES TO BE PLANTED BY THE HIGHWAYS

The Emperor moreover hath taken order that all the highways travelled by his messengers and the people generally should be planted with rows of great trees a few paces apart; and thus these trees are visible a long way off, and no one can miss the way by day or night. Even the roads through uninhabited tracts are thus planted, and it is the greatest possible solace to travellers. And this is done on all the ways, where it can be of service.

[The Great Kaan plants these trees all the more readily, because his astrologers and diviners tell him that he who plants trees lives long.But where the ground is so sandy and desert that trees will not grow, he causes other landmarks, pillars or stones, to be set up to show the way.]

CII (Book II, Chapter 29)
CONCERNING THE RICE-WINE DRUNK BY THE PEOPLE OF CATHAY

Most of the people of Cathay drink wine of the kind that I shall now describe. It is a liquor which they brew of rice with a quantity of excellent spice, in such fashion that it makes better drink than any ther kind of wine; it is not only good, but clear and pleasing to the eye. And being very hot stuff, it makes one drunk sooner than any other wine.

CIII (Book II, Chapter 30)
CONCERNING THE BLACK STONES THAT ARE DUG IN CATHAY, AND ARE BURNT FOR FUEL

It is a fact that all over the country of Cathay there is a kind of black stones existing in beds in the mountains, which they dig out and burn like firewood. If you supply the fire with them at night, and see that they are well kindled, you will find them still alight in the morning; and they make such capital fuel that no other is used throughout the country. It is true that they have plenty of wood also, but they do not burn it, because those stones burn better and cost less. [Moreover with that vast number of people, and the number of hot baths that they maintain—for every one has such a bath at least three times a week, and in winter if possible every day, whilst every nobleman and man of wealth has a private bath for his own use—the wood would not suffice for the purpose.]

CIV (Book II, Chapter 31)
HOW THE GREAT KAAN CAUSES STORES OF CORN TO BE MADE, TO HELP HIS PEOPLE WITHAL IN TIME OF DEARTH

You must know that when the Emperor sees that corn is cheap and abundant, he buys up large quantities, and has it stored in all his provinces in great granaries, where it is so well looked after that it will keep for three or four years.And this applies, let me tell you, to all kinds of corn, whether wheat, barley, millet, rice, panic, or what not, and when there is any scarcity of a particular kind of corn, he causes that to be issued. And if the price of the corn is at one bezant the measure, he lets them have it at a bezant for four measures, or at whatever price will produce general cheapness; and every one can have food in this way. And by this providence of the Emperor's, his people can never suffer from dearth. He does the same over his whole Empire; causing these supplies to be stored everywhere, according to calculation of the wants and necessities of the people.

CV (Book II, Chapter 32)
OF THE CHARITY OF THE EMPEROR TO THE POOR

I have told you how the Great Kaan provides for the distribution of necessaries to his people in time of dearth, by making store in time of cheapness. Now I will tell you of his alms and great charity to the poor of his city of Cambaluc. You see he causes selection to be made of a number of families in the city which are in a state of indigence, and of such families some may consist of six in the house, some of eight, some of ten, more or fewer in each as it may hap, but the whole number being very great. And each family he causes annually to be supplied with wheat and other corn sufficient for the whole year. And this he never fails to do every year. Moreover, all those who choose to go to the daily dole at the Court receive a great loaf apiece, hot from the baking, and nobody is denied; for so the Lord hath ordered. And so some 30,000 people go for it every day from year's end to year's end. Now this is a great goodness in the Emperor to take pity of his poor people thus! And they benefit so much by it that they worship him as he were God.

[He also provides the poor with clothes. For he lays a tithe upon all wool, silk, hemp, and the like, from which clothing can be made; and he has these woven and laid up in a building set apart for the purpose; and as all artizans are bound to give a day's labour weekly, in this way the Kaan has these stuffs made into clothing for those poor families, suitable for summer or winter, according to the time of year. He also provides the clothing for his troops, and has woollens woven for them in every city, the material for which is furnished by the tithe aforesaid. You should know that the Tartars, before they were converted to the religion of the Idolaters, never practised almsgiving. Indeed, when any poor man begged of them they would tell him, "Go with God's curse, for if He loved you as He loves me, He would have provided for you." But the sages of the Idolaters, and especially the Bacsis mentioned before, told the Great Kaan that it was a good work to provide for the poor, and that his idols would be greatly pleased if he did so. And since then he has taken to do for the poor so much as you have heard.]

(Book II, Chapter 33).
[CONCERNING THE ASTROLOGERS IN THE CITY OF CAMBALUC.]

[There are in the city of Cambaluc, what with Christians, Saracens, and Cathayans, some five thousand astrologers and soothsayers, whom the Great Kaan provides with annual maintenance and clothing, just as he provides the poor of whom we have spoken, and they are in the constant exercise of their art in this city.They have a kind of astrolabe on which are inscribed the planetary signs, the hours and critical points of the whole year. And every year these Christian, Saracen, and Cathayan astrologers, each sect apart, investigate by means of this astrolabe the course and character of the whole year, according to the indications of each of its Moons, in order to discover by the natural course and disposition of the planets, and the other circumstances of the heavens, what shall be the nature of the weather, and what peculiarities shall be produced by each Moon of the year; as, for example, under which Moon there shall be thunderstorms and tempests, under which there shall be disease, murrain, wars, disorders, and treasons, and so on, according to the indications of each; but always adding that it lies with God to do less or more according to His pleasure. And they write down the results of their examination in certain little pamphlets for the year, which are called Tacuin, and these are sold for a groat to all who desire to know what is coming. Those of the astrologers, of course whose predictions are found to be most exact, are held to be the greatest adepts in their art, and get the greater fame.And if any one having some great matter in hand, or proposing to make a long journey for traffic or other business, desires to know what will be the upshot, he goes to one of these astrologers and says: "Turn up your books and see what is the present aspect of the heavens, for I am going away on such and such a business." Then the astrologer will reply that the applicant must also tell the year, month, and hour of his birth; and when he has got that information he will see how the horoscope of his nativity combines with the indications of the time when the question is put, and then he predicts the result, good or bad, according to the aspect of the heavens.You must know, too, that the Tartars reckon their years by twelves; the sign of the first year being the Lion, of the second the Ox, of the third the Dragon, of the fourth the Dog, and so forth up to the twelfth; so that when one is asked the year of his birth he answers that it was in the year of the Lion (let us say), on such a day or night, at such an hour, and such a moment. And the father of a child always takes care to write these particulars down in a book. When the twelve yearly symbols have been gone through, then they come back to the first, and go through with them again in the same succession.]

(Book II, Chapter 34)
CONCERNING THE RELIGION OF THE CATHAYANS; THEIR VIEWS AS TO THE SOUL; AND THEIR CUSTOMS

As we have said before, these people are Idolaters, and as regards their gods, each has a tablet fixed high up on the wall of his chamber, on which is inscribed a name which represents the Most High and Heavenly God; and before this they pay daily worship, offering incense from a thurible, raising their hands aloft, and gnashing their teeth three times, praying Him to grant them health of mind and body; but of Him they ask nought else. And below on the ground there is a figure which they call Natigai, which is the god of things terrestrial. To him they give a wife and children, and they worship him in the same manner, with incense, and gnashing of teeth, and lifting up of hands; and of him they ask seasonable weather, and the fruits of the earth, children, and so forth.Their view of the immortality of the soul is after this fashion. They believe that as soon as a man dies, his soul enters into another body, going from a good to a better, or from a bad to a worse, according as he hath conducted himself well or ill. That is to say, a poor man, if he have passed through life good and sober, shall be born again of a gentlewoman, and shall be a gentleman; and on a second occasion shall be born of a princess and shall be a prince, and so on, always rising, till he be absorbed into the Deity. But if he have borne himself ill, he who was the son of a gentleman shall be reborn as the son of a boor, and from a boor shall become a dog, always going down lower and lower.The people have an ornate style of speech; they salute each other with a cheerful countenance, and with great politeness; they behave like gentlemen, and eat with great propriety. They show great respect to their parents; and should there be any son who offends his parents, or fails to minister to their necessities, there is a public office which has no other charge but that of punishing unnatural children, who are proved to have acted with ingratitude towards their parents.Criminals of sundry kinds who have been imprisoned, are released at a time fixed by the Great Kaan (which occurs every three years), but on leaving prison they are branded on one cheek that they may be recognized.The Great Kaan hath prohibited all gambling and sharping, things more prevalent there than in any other part of the world. In doing this, he said: "I have conquered you by force of arms, and all that you have is mine; if, therefore, you gamble away your property, it is in fact my property that you are gambling away." Not that he took anything from them however.I must not omit to tell you of the orderly way in which the Kaan's Barons and others conduct themselves in coming to his presence. In the first place, within a half mile of the place where he is, out of reverence for his exalted majesty, everybody preserves a mien of the greatest meekness and quiet, so that no noise of shrill voices or loud talk shall be heard. And every one of the chiefs and nobles carries always with him a handsome little vessel to spit in whilst he remain in the Hall of Audience—for no one dares spit on the floor of the hall,—and when he hath spitten he covers it up and puts it aside. So also they all have certain handsome buskins of white leather, which they carry with them, and, when summoned by the sovereign, on arriving at the entrance to the hall, they put on these white buskins, and give their others in charge to the servants, in order that they may not foul the fine carpets of silk and gold and divers colours.

CVI (Book II, Chapter 35)
HERE BEGINS THE DESCRIPTION OF THE INTERIOR OF CATHAY, AND FIRST OF THE RIVER PULISANGHIN

Now you must know that the Emperor sent the aforesaid Messer Marco Polo, who is the author of this whole story, on business of his into the Western Provinces. On that occasion he travelled from Cambaluc a good four months' journey towards the west.And so now I will tell you all that he saw on his travels as he went and returned.

When you leave the City of Cambaluc and have ridden ten miles, you come to a very large river which is called Pulisanghin, and flows into the ocean, so that merchants with their merchandise ascend it from the sea. Over this River there is a very fine stone bridge, so fine indeed, that it has very few equals. The fashion of it is this: it is 300 paces in length, and it must have a good eight paces of width, for ten mounted men can ride across it abreast. It has 24 arches and as many water-mills, and 'tis all of very fine marble, well built and firmly founded. Along the top of the bridge there is on either side a parapet of marble slabs and columns, made in this way.
At the beginning of the bridge there is a marble column, and under it a marble lion, so that the column stands upon the lion's loins, whilst on the top of the column there is a second marble lion, both being of great size and beautifully executed sculpture. At the distance of a pace from this column there is another precisely the same, also with its two lions, and the space between them is closed with slabs of grey marble to prevent people from falling over into the water. And thus the columns run from space to space along either side of the bridge, so that altogether it is a beautiful object.

CVII (Book II, Chapter 36)
ACCOUNT OF THE CITY OF JUJU

When you leave the Bridge, and ride towards the west, finding all the way excellent hostelries for travellers, with fine vineyards, fields, and gardens, and springs of water, you come after 30 miles to a fine large city called Juju, where there are many abbeys of idolaters, and the people live by trade and manufactures. They weave cloths of silk and gold, and very fine taffetas. Here too there are many hostelries for travellers.
After riding a mile beyond this city you find two roads, one of which goes west and the other south-east. The westerly road is that through Cathay, and the south-easterly one goes towards the province of Manzi.Taking the westerly one through Cathay, and travelling by it for ten days, you find a constant succession of cities and boroughs, with numerous thriving villages, all abounding with trade and manufactures, besides the fine fields and vineyards and dwellings of civilized people; but nothing occurs worthy of special mention;
and so I will only speak of a kingdom called Taianfu.

CVIII (Book II, Chapter 37)
THE KINGDOM OF TAIANFU

After riding then those ten days from the city of Juju, you find yourself in a kingdom called Taianfu, and the city at which you arrive, which is the capital, is also called Taianfu, a very great and fine city. [But at the end of five days' journey out of those ten, they say there is a city unusually large and handsome called Acbaluc, whereat terminate in this direction the hunting preserves of the Emperor, within which no one dares to sport except the Emperor and his family, and those who are on the books of the Grand Falconer. Beyond this limit any one is at liberty to sport, if he be a gentleman. The Great Kaan, however, scarcely ever went hunting in this direction, and hence the game, particularly the hares, had increased and multiplied to such an extent that all the crops of the Province were destroyed. The Great Kaan being informed of this, proceeded thither with all his Court, and the game that was taken was past counting.]
Taianfu is a place of great trade and great industry, for here they manufacture a large quantity of the most necessary equipments for the army of the Emperor. There grow here many excellent vines, supplying great plenty of wine; and in all Cathay this is the only place where wine is produced. It is carried hence all over the country. There is also a great deal of silk here, for the people have great quantities of mulberry-trees and silk-worms. From this city of Taianfu you ride westward again for seven days, through fine districts with plenty of towns and boroughs, all enjoying much trade and practising various kinds of industry. Out of these districts go forth not a few great merchants, who travel to India and other foreign regions, buying and selling and getting gain.

After those seven days' journey you arrive at a city called Pianfu, a large and important place, with a number of traders living by commerce and industry. It is a place too where silk is largely produced. So we will leave it and tell you of a great city called Cachanfu. But stay—first let us tell you us tell you about the noble castle called Caichu.

CIX (Book II, Chapter 38)
CONCERNING THE CASTLE OF CAICHU

On leaving Pianfu you ride two days westward, and come to the noble castle of Caichu, which was built in time past by a king of that country, whom they used to call the Golden King, and who had there a great and beautiful palace. There is a great hall of this palace, in which are pourtrayed all the ancient kings of the country, done in gold and other beautiful colours, and a very fine sight they make. Each king in succession as he reigned added to those pictures.

[This Golden King was a great and potent Prince, and during his stay at this place there used to be in his service none but beautiful girls, of whom he had a great number in his Court. When he went to take the air about the fortress, these girls used to draw him about in a little carriage which they could easily move, and they would also be in attendance on the King for everything pertaining to his convenience or pleasure.]Now I will tell you a pretty passage that befell between the Golden King and Prester John, as it was related by the people of the Castle.
It came to pass, as they told the tale, that this Golden King was at war with Prester John. And the King held a position so strong that Prester John was not able to get at him or to do him any scathe; wherefore he was in great wrath.
So seventeen gallants belonging to Prester John's Court came to him in a body, and said that, an he would, they were ready to bring him the Golden King alive. His answer was, that he desired nothing better, and would be much bounden to them if they would do so.
So when they had taken leave of their Lord and Master Prester John, they set off together, this goodly company of gallants, and went to the Golden King, and presented themselves before him, saying that they had come from foreign parts to enter his service. And he answered by telling them that they were right welcome, and that he was glad to have their service, never imagining that they had any ill intent. And so these mischievous squires took service with the Golden King; and served him so well that he grew to love them dearly.
And when they had abode with that King nearly two years, conducting themselves like persons who thought of anything but treason, they one day accompanied the King on a pleasure party when he had very few else along with him: for in those gallants the King had perfect trust, and thus kept them immediately about his person.

So after they had crossed a certain river that is about a mile from the castle, and saw that they were alone with the King, they said one to another that now was the time to achieve that they had come for. Then they all incontinently drew, and told the King that he must go with them and make no resistance, or they would slay him. The King at this was in alarm and great astonishment, and said: "How then, good my sons, what thing is this ye say? and whither would ye have me go?" They answered, and said: "You shall come with us, will ye: nill ye, to Prester John.

CX (Book II, Chapter 39)
HOW PRESTER JOHN TREATED THE GOLDEN KING HIS PRISONER

And on this the Golden King was so sorely grieved that he was like to die. And he said to them: "Good, my sons, for God's sake have pity and compassion upon me. Ye wot well what honourable and kindly entertainment ye have had in my house; and now ye would deliver me into the hands of mine enemy! In sooth, if ye do what ye say, ye will do a very naughty and disloyal deed, and a right villainous." But they answered only that so it must be, and away they had him to Prester John their Lord.

And when Prester John beheld the King he was right glad, and greeted him with something like a malison. The King answered not a word, as if he wist not what it behoved him to say. So Prester John ordered him to be taken forth straightway, and to be put to look after cattle, but to be well looked after himself also. So they took him and set him to keep cattle. This did Prester John of the grudge he bore the King, to heap contumely on him, and to show what a nothing he was, compared to himself. And when the King had thus kept cattle for two years, Prester John sent for him, and treated him with honour, and clothed him in rich robes, and said to him: "Now Sir King, art thou satisfied that thou wast in no way a man to stand against me?" "Truly, my good Lord, I know well and always did know that I was in no way a man to stand against thee." And when he had said this Prester John replied: "I ask no more; but henceforth thou shalt be waited on and honourably treated."
So he caused horses and harness of war to be given him, with a goodly train, and sent him back to his own country. And after that he remained ever friendly to Prester John, and held fast by him.So now I will say no more of this adventure of the Golden King, but I will proceed with our subject."Lui dist que il feust le mal venuz."

CXI (Book II, Chapter 40)
CONCERNING THE GREAT RIVER CARAMORAN AND THE CITY OF CACHANFU

When you leave the castle, and travel about 20 miles westward, you come to a river called Caramoran, so big that no bridge can be thrown across it; for it is of immense width and depth, and reaches to the Great Ocean that encircles the Universe,—I mean the whole earth.

On this river there are many cities and walled towns, and many merchants too therein, for much traffic takes place upon the river, there being a great deal of ginger and a great deal of silk produced in the country. Game birds here are in wonderful abundance, insomuch that you may buy at least three pheasants for a Venice groat of silver. I should say rather for an asper, which is worth a little more. On the lands adjoining this river there grow vast quantities of great canes, some of which are a foot or a foot and a half (in girth), and these the natives employ for many useful purposes.

After passing the river and travelling two days westward you come to the noble city of Cachanfu, which we have already named. The inhabitants are all Idolaters. And I may as well remind you again that all the people of Cathay are Idolaters. It is a city of great trade and of work in gold-tissues of many sorts, as well as other kinds of industry. There is nothing else worth mentioning, and so we will proceed and tell you of a noble city which is the capital of a kingdom, and is called Kenjanfu.

CXII (Book II, Chapter 41)
CONCERNING THE CITY OF KENJANFU

And when you leave the city of Cachanfu of which I have spoken, and travel eight days westward, you meet with cities and boroughs abounding in trade and industry, and quantities of beautiful trees, and gardens, and fine plains planted with mulberries, which are the trees on the leaves of which the silkworms do feed. The people are all Idolaters. There is also plenty of game of all sorts, both of beasts and birds.

And when you have travelled those eight days' journey, you come to that great city which I mentioned, called Kenjamfu. A very great and fine city it is, and the capital of the kingdom of Kenjanfu, which in old times was a noble, rich, and powerful realm, and had many great and wealthy and puissant kings. But now the king thereof is a prince called Mangalai, the son of the Great Kaan, who hath given him this realm, and crowned him king thereof.

It is a city of great trade and industry. They have great abundance of silk, from which they weave cloths of silk and gold of divers kinds, and they also manufacture all sorts of equipments for an army. They have every necessary of man's life very cheap. The city lies towards the west; the people are Idolaters; and outside the city is the palace of the Prince Mangalai, crowned king, and son of the Great Kaan, as I told you before. This is a fine palace and a great, as I will tell you. It stands in a great plain abounding in lakes and streams and springs of water. Round about it is a massive and lofty wall, five miles in compass, well built, and all garnished with battlements.
And within this wall is the king's palace, so great and fine that no one could imagine a finer. There are in it many great and splendid halls, and many chambers, all painted and embellished with work in beaten gold. This Mangalai rules his realm right well with justice and equity, and is much beloved by his people. The troops are quartered round about the palace, and enjoy the sport (that the royal demesne affords).
So now let us quit this kingdom, and I will tell you of a very mountainous province called Cuncun, which you reach by a road right wearisome to travel.

CXIII (Book II, Chapter 42)
CONCERNING THE PROVINCE OF CUNCUN, WHICH IS RIGHT WEARISOME TO TRAVEL THROUGH

On leaving the Palace of Mangalai, you travel westward for three days, finding a succession of cities and boroughs and beautiful plains, inhabited by people who live by trade and industry, and have great plenty of silk. At the end of those three days, you reach the great mountains and valleys which belong to the province of Cuncun.

There are towns and villages in the land, and the people live by tilling the earth, and by hunting in the great woods; for the region abounds in forests, wherein are many wild beasts, such as lions, bears, lynxes, bucks and roes, and sundry other kinds, so that many are taken by the people of the country, who make a great profit thereof. So this way we travel over mountains and valleys, finding a succession of towns and villages, and many great hostelries for the entertainment of travellers, interspersed among extensive forests.

CXIV (Book II, Chapter 43)
CONCERNING THE PROVINCE OF ACBALEC MANZI

After you have travelled those 20 days through the mountains of Cuncun that I have mentioned, then you come to a province called Acbalec Manzi, which is all level country, with plenty of towns and villages, and belongs to the Great Kaan. The people are Idolaters, and live by trade and industry. I may tell you that in this province, there grows such a great quantity of ginger, that it is carried all over the region of Cathay, and it affords a maintenance to all the people of the province, who get great gain thereby.

They have also wheat and rice, and other kinds of corn, in great plenty and cheapness; in fact the country abounds in all useful products. The capital city is called Acbalec Manzi [which signifies "the White City of the Manzi Frontier"].

This plain extends for two days' journey, throughout which it is as fine as I have told you, with towns and villages as numerous. After those two days, you again come to great mountains and valleys, and extensive forests, and you continue to travel westward through this kind of country for 20 days, finding however numerous towns and villages. The people are Idolaters, and live by agriculture, by cattle-keeping, and by the chase, for there is much game. And among other kinds, there are the animals that produce the musk, in great numbers.

CXV (Book II, Chapter 44)
CONCERNING THE PROVINCE AND CITY OF SINDAFU

When you have travelled those 20 days westward through the mountains, as I have told you, then you arrive at a plain belonging to a province called Sindafu, which still is on the confines of Manzi, and the capital city of which is (also) called Sindafu. This city was in former days a rich and noble one, and the Kings who reigned there were very great and wealthy. It is a good twenty miles in compass, but it is divided in the way that I shall tell you.

You see the King of this Province, in the days of old, when he found himself drawing near to death, leaving three sons behind him, commanded that the city should be divided into three parts, and that each of his three sons should have one. So each of these three parts is separately walled about, though all three are surrounded by the common wall of the city. Each of the three sons was King, having his own part of the city, and his own share of the kingdom, and each of them in fact was a great and wealthy King. But the Great Kaan conquered the kingdom of these three Kings, and stripped them of their inheritance

Through the midst of this great city runs a large river, in which they catch a great quantity of fish. It is a good half mile wide, and very deep withal, and so long that it reaches all the way to the Ocean Sea,—a very long way, equal to 80 or 100 days' journey. And the name of the River is Kian-Suy.

The multitude of vessels that navigate this river is so vast, that no one who should read or hear the tale would believe it. The quantities of merchandize also which merchants carry up and down this river are past all belief. In fact, it is so big, that it seems to be a Sea rather than a River! Let us now speak of a great Bridge which crosses this River within the city. This bridge is of stone; it is seven paces in width and half a mile in length (the river being that much in width as I told you); and all along its length on either side there are columns of marble to bear the roof, for the bridge is roofed over from end to end with timber, and that all richly painted. And on this bridge there are houses in which a great deal of trade and industry is carried on. But these houses are all of wood merely, and they are put up in the morning and taken down in the evening.

Also there stands upon the bridge the Great Kaan's Comercque, that is to say, his custom-house, where his toll and tax are levied. And I can tell you that the dues taken on this bridge bring to the Lord a thousand pieces of fine gold every day and more.

The people are all Idolaters. When you leave this city you travel for five days across a country of plains and valleys, finding plenty of villages and hamlets, and the people of which live by husbandry. There are numbers of wild beasts, lions, and bears, and such like. I should have mentioned that the people of Sindu itself live by manufactures, for they make fine sendals and other stuffs. After travelling those five days' march, you reach a province called Tebet, which has been sadly laid waste; we will now say something of it.

CXVIV (Book II, Chapter 45)
CONCERNING THE PROVINCE OF TEBET

After those five days' march that I spoke of, you enter a province which has been sorely ravaged; and this was done in the wars of Mongu Kaan. There are indeed towns and villages and hamlets, but all harried and destroyed.

In this region you find quantities of canes, full three palms in girth and fifteen paces in length, with some three palms' interval between the joints. And let me tell you that merchants and other travellers through that country are wont at nightfall to gather these canes and make fires of them; for as they burn they make such loud reports that the lions and bears and other wild beasts are greatly frightened, and make off as fast as possible; in fact nothing will induce them to come nigh a fire of that sort. So you see the travellers make those fires to protect themselves and their cattle from the wild beasts which have so greatly multiplied since the devastation of the country. And 'tis this great multiplication of the wild beasts that prevents the country from being reoccupied. In fact but for the help of these canes, which make such a noise in burning that the beasts are terrified and kept at a distance, no one would be able even to travel through the land.

I will tell you how it is that the canes make such a noise. The people cut the green canes, of which there are vast numbers, and set fire to a heap of them at once. After they have been awhile burning they burst asunder, and this makes such a loud report that you might hear it ten miles off.

In fact, any one unused to this noise, who should hear it unexpectedly, might easily go into a swound or die of fright. But those who are used to it care nothing about it. Hence those who are not used to it stuff their ears well with cotton, and wrap up their heads and faces with all the clothes they can muster; and so they get along until they have become used to the sound.

'Tis just the same with horses. Those which are unused to these noises are so alarmed by them that they break away from their halters and heel-ropes, and many a man has lost his beasts in this way. So those who would avoid losing their horses take care to tie all four legs and peg the ropes down strongly, and to wrap the heads and eyes and ears of the animals closely, and so they save them. But horses also, when they have heard the noise several times, cease to mind it. I tell you the truth, however, when I say that the first time you hear it nothing can be more alarming. And yet, in spite of all, the lions and bears and other wild beasts will sometimes come and do much mischief; for their numbers are great in those tracts.

You ride for 20 days without finding any inhabited spot, so that travellers are obliged to carry all their provisions with them, and are constantly falling in with those wild beasts which are so numerous and so dangerous. After that you come at length to a tract where there are towns and villages in considerable numbers.

The people of those towns have a strange custom in regard to marriage which I will now relate.No man of that country would on any consideration take to wife a girl who was a maid; for they say a wife is nothing worth unless she has been used to consort with men. And their custom is this, that when travellers come that way, the old women of the place get ready, and take their unmarried daughters or other girls related to them, and go to the strangers who are passing, and make over the young women to whomsoever will accept them; and the travellers take them accordingly and do their pleasure; after which the girls are restored to the old women who brought them, for they are not allowed to follow the strangers away from their home. In this manner people travelling that way, when they reach a village or hamlet or other inhabited place, shall find perhaps 20 or 30 girls at their disposal. And if the travellers lodge with those people they shall have as many young women as they could wish coming to court them!

You must know too that the traveller is expected to give the girl who has been with him a ring or some other trifle, something in fact that she can show as a lover's token when she comes to be married. And it is for this in truth and for this alone that they follow that custom; for every girl is expected to obtain at least 20 such tokens in the way I have described before she can be married. And those who have most tokens, and so can show they have been most run after, are in the highest esteem, and most sought in marriage, because they say the charms of such an one are greatest. But after marriage these people hold their wives very dear, and would consider it a great villainy for a man to meddle with another's wife; and thus though the wives have before marriage acted as you have heard, they are kept with great care from light conduct afterwards.

Now I have related to you this marriage custom as a good story to tell, and to show what a fine country that is for young fellows to go to!

The people are Idolaters and an evil generation, holding it no sin to rob and maltreat: in fact, they are the greatest brigands on earth. They live by the chase, as well as on their cattle and the fruits of the earth.

I should tell you also that in this country there are many of the animals that produce musk, which are called in the Tartar language Gudderi. Those rascals have great numbers of large and fine dogs, which are of great service in catching the musk-beasts, and so they procure great abundance of musk. They have none of the Great Kaan's paper money, but use salt instead of money. They are very poorly clad, for their clothes are only of the skins of beasts, and of canvas, and of buckram.

They have a language of their own, and they are called Tebet. And this country of Tebet forms a very great province, of which I will give you a brief account.

CXVII (Book II, Chapter 46)
FURTHER DISCOURSE CONCERNING TEBET

This province, called Tebet, is of very great extent. The people, as I have told you, have a language of their own, and they are Idolaters, and they border on Manzi and sundry other regions. Moreover, they are very great thieves. The country is, in fact, so great that it embraces eight kingdoms, and a vast number of cities and villages. It contains in several quarters rivers and lakes, in which gold-dust is found in great abundance. Cinnamon also grows there in great plenty. Coral is in great demand in this country and fetches a high price, for they delight to hang it round the necks of their women and of their idols. They have also in this country plenty of fine woollens and other stuffs, and many kinds of spices are produced there which are never seen in our country.

Among this people, too, you find the best enchanters and astrologers that exist in all that quarter of the world; they perform such extraordinary marvels and sorceries by diabolic art, that it astounds one to see or even hear of them. So I will relate none of them in this book of ours; people would be amazed if they heard them, but it would serve no good purpose. These people of Tebet are an ill-conditioned race. They have mastiff dogs as bigs as donkeys, which are capital at seizing wild beasts [and in particular the wild oxen which are called Beyamini, very great and fierce animals] They have also sundry other kinds of sporting dogs, and excellent lanner falcons [and sakers], swift in flight and well-trained, which are got in the mountains of the country.

Now I have told you in brief all that is to be said about Tebet, and so we will leave it, and tell you about another province that is called Caindu. As regards Tebet, however, you should understand that it is subject to the Great Kaan. So, likewise, all the other kingdoms, regions, and provinces which are described in this book are subject to the Great Kaan, nay, even those other kingdoms, regions, and provinces of which I had occasion to speak at the beginning of the book as belonging to the son of Argon, the Lord of the Levant, are also subject to the Emperor; for the former holds his dominion of the Kaan, and is his liegeman and kinsman of the blood Imperial. So you must know that from this province forward all the provinces mentioned in our book are subject to the Great Kaan; and even if this be not specially mentioned, you must understand that it is so. [Illustration: Roads in Eastern Tibet. Now let us have done with this matter, and I will tell you about the

CXIII (Book II, Chapter 47)
CONCERNING THE PROVINCE OF CAINDU

Caindu is a province lying towards the west, and there is only one king in it. The people are Idolaters, subject to the Great Kaan, and they have plenty of towns and villages. [The chief city is also called Caindu, and stands at the upper end of the province.] There is a lake here, in which are found pearls [which are white but not round].

But the Great Kaan will not allow them to be fished, for if people were to take as many as they could find there, the supply would be so vast that pearls would lose their value, and come to be worth nothing. Only when it is his pleasure they take from the lake so many as he may desire; but any one attempting to take them on his own account would be incontinently put to death. There is also a mountain in this country wherein they find a kind of stone called turquoise, in great abundance; and it is a very beautiful stone. These also the Emperor does not allow to be extracted without his special order.

I must tell you of a custom that they have in this country regarding their women. No man considers himself wronged if a foreigner, or any other man, dishonour his wife, or daughter, or sister, or any woman of his family, but on the contrary he deems such intercourse a piece of good fortune. And they say that it brings the favour of their gods and idols, and great increase of temporal prosperity. For this reason they bestow their wives on foreigners and other people as I will tell you.

When they fall in with any stranger in want of a lodging they are all eager to take him in. And as soon as he has taken up his quarters the master of the house goes forth, telling him to consider everything at his disposal, and after saying so he proceeds to his vineyards or his fields, and comes back no more till the stranger has departed. The latter abides in the caitiffs house, be it three days or be it four, enjoying himself with the fellow's wife or daughter or sister, or whatsoever woman of the family it best likes him; and as long as he abides there he leaves his hat or some other token hanging at the door, to let the master of the house know that he is still there. As long as the wretched fellow sees that token, he must not go in. And such is the custom over all that province.

The money matters of the people are conducted in this way. They have gold in rods which they weigh, and they reckon its value by its weight in saggi, but they have no coined money. Their small change again is made in this way. They have salt which they boil and set in a mould [flat below and round above], and every piece from the mould weighs about half a pound. Now, 80 moulds of this salt are worth one saggio of fine gold, which is a weight so called. So this salt serves them for small change.

The musk animals are very abundant in that country, and thus of musk also they have great store. They have likewise plenty of fish which they catch in the lake in which the pearls are produced. Wild animals, such as lions, bears, wolves, stags, bucks and roes, exist in great numbers; and there are also vast quantities of fowl of every kind. Wine of the vine they have none, but they make a wine of wheat and rice and sundry good spices, and very good drink it is. There grows also in this country a quantity of clove. The tree that bears it is a small one, with leaves like laurel but longer and narrower, and with a small white flower like the clove. They have also ginger and cinnamon in great plenty, besides other spices which never reach our countries, so we need say nothing about them.

Now we may leave this province, as we have told you all about it. But let me tell you first of this same country of Caindu that you ride through it ten days, constantly meeting with towns and villages, with people of the same description that I have mentioned. After riding those ten days you come to a river called Brius, which terminates the province of Caindu. In this river is found much gold-dust, and there is also much cinnamon on its banks. It flows to the Ocean Sea. There is no more to be said about this river, so I will now tell you about another province called Carajan, as you shall hear in what follows.

CXIX (Book II, Chapter 48)
CONCERNING THE PROVINCE OF CARAJAN

When you have passed that River you enter on the province of Carajan, which is so large that it includes seven kingdoms. It lies towards the west; the people are Idolaters, and they are subject to the Great Kaan. A son of his, however, is there as King of the country, by name Essentimur; a very great and rich and puissant Prince; and he well and justly rules his dominion, for he is a wise man, and a valiant.

After leaving the river that I spoke of, you go five days' journey towards the west, meeting with numerous towns and villages. The country is one in which excellent horses are bred, and the people live by cattle and agriculture. They have a language of their own which is passing hard to understand. At the end of those five days' journey you come to the capital, which is called Yachi, a very great and noble city, in which are numerous merchants and craftsmen. The people are of sundry kinds, for there are not only Saracens and Idolaters, but also a few Nestorian Christians. They have wheat and rice in plenty. Howbeit they never eat wheaten bread, because in that country it is unwholesome. Rice they eat, and make of it sundry messes, besides a kind of drink which is very clear and good, and makes a man drunk just as wine does. Their money is such as I will tell you. They use for the purpose certain white porcelain shells that are found in the sea, such as are sometimes put on dogs' collars; and 80 of these porcelain shells pass for a single weight of silver, equivalent to two Venice groats, i.e. 24 piccoli. Also eight such weights of silver count equal to one such weight of gold. They have brine-wells in this country from which they make salt, and all the people of those parts make a living by this salt. The King, too, I can assure you, gets a great revenue from this salt.

There is a lake in this country of a good hundred miles in compass, in which are found great quantities of the best fish in the world; fish of great size, and of all sorts. They reckon it no matter for a man to have intimacy with another's wife, provided the woman be willing. Let me tell you also that the people of that country eat their meat raw, whether it be of mutton, beef, buffalo, poultry, or any other kind. Thus the poor people will go to the shambles, and take the raw liver as it comes from the carcase and cut it small, and put it in a sauce of garlic and spices, and so eat it; and other meat in like manner, raw, just as we eat meat that is dressed. Now I will tell you about a further part of the Province of Carajan, of which I have been speaking.

CXX (Book II, Chapter 49)
CONCERNING A FURTHER PART OF THE PROVINCE OF CARAJAN

After leaving that city of Yachi of which I have been speaking, and travelling ten days towards the west, you come to another capital city which is still in the province of Carajan, and is itself called Carajan. The people are Idolaters and subject to the Great Kaan; and the King is Cogachin, who is a son of the Great Kaan.

In this country gold-dust is found in great quantities; that is to say in the rivers and lakes, whilst in the mountains gold is also found in pieces of larger size. Gold is indeed so abundant that they give one saggio of gold for only six of the same weight in silver. And for small change they use porcelain shells as I mentioned before. These are not found in the country, however, but are brought from India. In this province are found snakes and great serpents of such vast size as to strike fear into those who see them, and so hideous that the very account of them must excite the wonder of those to hear it. I will tell you how long and big they are.

You may be assured that some of them are ten paces in length; some are more and some less. And in bulk they are equal to a great cask, for the bigger ones are about ten palms in girth. They have two forelegs near the head, but for foot nothing but a claw like the claw of a hawk or that of a lion. The head is very big, and the eyes are bigger than a great loaf of bread. The mouth is large enough to swallow a man whole, and is garnished with great [pointed] teeth. And in short they are so fierce-looking and so hideously ugly, that every man and beast must stand in fear and trembling of them. There are also smaller ones, such as of eight paces long, and of five, and of one pace only.

The way in which they are caught is this. You must know that by day they live underground because of the great heat, and in the night they go out to feed, and devour every animal they can catch. They go also to drink at the rivers and lakes and springs. And their weight is so great that when they travel in search of food or drink, as they do by night, the tail makes a great furrow in the soil as if a full ton of liquor had been dragged along. Now the huntsmen who go after them take them by certain gyn which they set in the track over which the serpent has past, knowing that the beast will come back the same way. They plant a stake deep in the ground and fix on the head of this a sharp blade of steel made like a razor or a lance-point, and then they cover the whole with sand so that the serpent cannot see it. Indeed the huntsman plants several such stakes and blades on the track. On coming to the spot the beast strikes against the iron blade with such force that it enters his breast and rives him up to the navel, so that he dies on the spot [and the crows on seeing the brute dead begin to caw, and then the huntsmen know that the serpent is dead and come in search of him].

This then is the way these beasts are taken. Those who take them proceed to extract the gall from the inside, and this sells at a great price; for you must know it furnishes the material for a most precious medicine. Thus if a person is bitten by a mad dog, and they give him but a small pennyweight of this medicine to drink, he is cured in a moment. Again if a woman is hard in labour they give her just such another dose and she is delivered at once. Yet again if one has any disease like the itch, or it may be worse, and applies a small quantity of this gall he shall speedily be cured. So you see why it sells at such a high price.

They also sell the flesh of this serpent, for it is excellent eating, and the people are very fond of it. And when these serpents are very hungry, sometimes they will seek out the lairs of lions or bears or other large wild beasts, and devour their cubs, without the sire and dam being able to prevent it. Indeed if they catch the big ones themselves they devour them too; they can make no resistance.

In this province also are bred large and excellent horses which are taken to India for sale. And you must know that the people dock two or three joints of the tail from their horses, to prevent them from flipping their riders, a thing which they consider very unseemly. They ride long like Frenchmen, and wear armour of boiled leather, and carry spears and shields and arblasts, and all their quarrels are poisoned.

[And I was told as a fact that many persons, especially those meditating mischief, constantly carry this poison about with them, so that if by any chance they should be taken, and be threatened with torture, to avoid this they swallow the poison and so die speedily. But princes who are aware of this keep ready dog's dung, which they cause the criminal instantly to swallow, to make him vomit the poison. And thus they manage to cure those scoundrels.]

I will tell you of a wicked thing they used to do before the Great Kaan conquered them. If it chanced that a man of fine person or noble birth, or some other quality that recommended him, came to lodge with those people, then they would murder him by poison, or otherwise. And this they did, not for the sake of plunder, but because they believed that in this way the goodly favour and wisdom and repute of the murdered man would cleave to the house where he was slain. And in this manner many were murdered before the country was conquered by the Great Kaan. But since his conquest, some 35 years ago, these crimes and this evil practice have prevailed no more; and this through dread of the Great Kaan who will not permit such things.

CXXI (Book II, Chapter 50)
CONCERNING THE PROVINCE OF ZARDANDAN

When you have left Carajan and have travelled five days westward, you find a province called Zardandan. The people are Idolaters and subject to the Great Kaan. The capital city is called Vochan.

The people of this country all have their teeth gilt; or rather every man covers his teeth with a sort of golden case made to fit them, both the upper teeth and the under. The men do this, but not the women [The men also are wont to gird their arms and legs with bands or fillets pricked in black, and it is done thus; they take five needles joined together, and with these they prick the flesh till the blood comes, and then they rub in a certain black colouring stuff, and this is perfectly indelible. It is considered a piece of elegance and the sign of gentility to have this black band.]

The men are all gentlemen in their fashion, and do nothing but go to the wars, or go hunting and hawking. The ladies do all the business, aided by the slaves who have been taken in war.

And when one of their wives has been delivered of a child, the infant is washed and swathed, and then the woman gets up and goes about her household affairs, whilst the husband takes to bed with the child by his side, and so keeps his bed for 40 days; and all the kith and kin come to visit him and keep up a great festivity. They do this because, say they, the woman has had a hard bout of it, and 'tis but fair the man should have his share of suffering.

They eat all kinds of meat, both raw and cooked, and they eat rice with their cooked meat as their fashion is. Their drink is wine made of rice and spices, and excellent it is.

Their money is gold, and for small change they use pig-shells. And I can tell you they give one weight of gold for only five of silver; for there is no silver-mine within five months' journey. And this induces merchants to go thither carrying a large supply of silver to change among that people. And as they have only five weights of silver to give for one of fine gold, they make immense profits by their exchange business in that country.

These people have neither idols nor churches, but worship the progenitor of their family, "for 'tis he," say they, "from whom we have all sprung." They have no letters or writing; and 'tis no wonder, for the country is wild and hard of access, full of great woods and mountains which 'tis impossible to pass, the air in summer is so impure and bad; and any foreigners attempting it would die for certain. When these people have any business transactions with one another, they take a piece of stick, round or square, and split it, each taking half. And on either half they cut two or three notches. And when the account is settled the debtor receives back the other half of the stick from the creditor.

And let me tell you that in all those three provinces that I have been speaking of, to wit Carajan, Vochan, and Yachi, there is never a leech. But when any one is ill they send for their magicians, that is to say the Devil-conjurors and those who are the keepers of the idols. When these are come the sick man tells what ails him, and then the conjurors incontinently begin playing on their instruments and singing and dancing; and the conjurors dance to such a pitch that at last one of them shall fall to the ground lifeless, like a dead man. And then the devil entereth into his body. And when his comrades see him in this plight they begin to put questions to him about the sick man's ailment. And he will reply: "Such or such a spirit hath been meddling with the man, for that he hath angered the spirit and done it some despite." Then they say: "We pray thee to pardon him, and to take of his blood or of his goods what thou wilt in consideration of thus restoring him to health." And when they have so prayed, the malignant spirit that is in the body of the prostrate man will (mayhap) answer: "The sick man hath also done great despite unto such another spirit, and that one is so ill-disposed that it will not pardon him on any account;"—this at least is the answer they get, an the patient be like to die. But if he is to get better the answer will be that they are to bring two sheep, or may be three; and to brew ten or twelve jars of drink, very costly and abundantly spiced. Moreover it shall be announced that the sheep must be all black-faced, or of some other particular colour as it may hap; and then all those things are to be offered in sacrifice to such and such a spirit whose name is given. And they are to bring so many conjurors, and so many ladies, and the business is to be done with a great singing of lauds, and with many lights, and store of good perfumes. That is the sort of answer they get if the patient is to get well. And then the kinsfolk of the sick man go and procure all that has been commanded, and do as has been bidden, and the conjuror who had uttered all that gets on his legs again.

So they fetch the sheep of the colour prescribed, and slaughter them, and sprinkle the blood over such places as have been enjoined, in honour and propitiation of the spirit. And the conjurors come, and the ladies, in the number that was ordered, and when all are assembled and everything is ready, they begin to dance and play and sing in honour of the spirit. And they take flesh-broth and drink and lign-aloes, and a great number of lights, and go about hither and thither, scattering the broth and the drink and the meat also. And when they have done this for a while, again shall one of the conjurors fall flat and wallow there foaming at the mouth, and then the others will ask if he have yet pardoned the sick man? And sometimes he shall answer yea! and sometimes he shall answer no! And if the answer be no, they shall be told that something or other has to be done all over again, and then he will be pardoned; so this they do. And when all that the spirit has commanded has been done with great ceremony, then it shall be announced that the man is pardoned and shall be speedily cured. So when they at length receive such a reply, they announce that it is all made up with the spirit, and that he is propitiated, and they fall to eating and drinking with great joy and mirth, and he who had been lying lifeless on the ground gets up and takes his share. So when they have all eaten and drunken, every man departs home. And presently the sick man gets sound and well.

Now that I have told you of the customs and naughty ways of that people, we will have done talking of them and their province, and I will tell you about others, all in regular order and succession.

CXXII

COMANT LE GRANT KAAN CONQUISTE LE ROIAUME DE MIEN ET DE BANGALA

Or sachiés que nos avavames dementiqué une mout belle bataille, qe fu eu roiame de Vocian, qe bien fait a mentovoir en ceste livre; et por ce la voç conteron tout apertamant comant el avent et en quel mainere. Il fu voir qe a les .MCCLXXII. anz de l’a‹n›carnasion de Crist, le Grant Kaan envoie grant host en le roiame de Vocian et de Carajan por cui il fuissent gardé et sauvé qe autres jens ne feisent lor domajes, car le Grant Kaan ne i avoit encure mandé nulz de sez filz, come el fist puis, car el en fist roi Sentemur, qe estoit filz a son filz qe mort avoie esté. Or avint qe le roi de Mien et de Bangala, Bangale, ke molt estoit poisant rois et de teres e de tesor e de jens, e cestui rois ne estoit sout le Grant Kaan, mes puis, ne ala grament de tens qe le Grant Kan le conquisté et li toli andeus les roiames qe je voç ai només desovre, et, ceste roi de Mien et de Bangala, quant il soit qe le ost dou Grant Kan estoit a Vocian, il dist a soi meisme qu’il est mester qe il hi a‹i›lle lor sovre a si grant jens qu’il les metra tuit a mort, en tel mainere qe le Grant Chan ne aura jamés volunté d’envoier illuec autre oste.

Et adonc cest roi fait mout grant aparoilemant, et voç deviserai quelz. Or sachiés tuit voiremant qe il ot .IIm. leofant mout grant, et fist faire sovre chascun de cesti leufanti un chastiaus de fust mult fort et molt bien fait et ordree por conbatre; et sor chascun chastiaus avoit au moin .XII. homes por conbatre, et en tiel hi avoit .XVI., et en tiel plus. Et encore ot bien .LXm. homes entre a chevaus et auquanz hi ni avoit a piés: il fait bien aparoil de poisant roi et de grant com el estoit, car sachiés q’ele fu bien host de faire un grant esfors.

Et qe voç en diroie? Ceste rois, quant il ot fait si grant aparoil comme je voç ai contés, il ne fait demorance, mes tout mantinant se met{e} a la voie con toutes ses jens por aler sor les host dou Grant Kaan qe estoit a Vocian. Il allent tant, qu’il ne treuvent aventure qe a mentovoir face, qe il furent venus a .III. jornés pres a les ost des Tartarç, et iluec mist son canp por sojorner et por repouser seç jens.

CXXIII

CI DEVISE DE LA BATAILE QUE FU ENTRE LE HOST DOU GRANT KAN ET LE ROI DE MIEN

Et quant le ssire des ost de Tartarç soit certainemant qe cest roi li venoit sovre a si grant jens, il hi a bien doutee, por ce qe il ne avoit qe .XIIm. homes a chevaus; mes san faille il estoit mout vailanz homes deson cors et buen chevaitanç; et avoit a non Nescradin.

Il ordre et amoneste sez jens mout bien; il porcace, tant com il plus poit, de defendre le païs et sez jens. Et por coi vos firoie je lonc conte{re}? Sachiés tuit voiremant qe les Tartarç s’en vindrent tuit et .XIIm. homes a chevaus en le plain de Vocian, et iluec atendoient les ennimis qe venissent a la bataille. Et ce font por grant senç et por bone chevaiteine, car sachiés que dejoste cel plain avoit un bois mout grant et plen d’arbres. En tel mainere com voç avés hoï atendoient les Tartarç les ennimis en cel plain.Or laison un pou a parler des Tartarç, qe bien en retorneron porchainemant, et parleron de les ennimis.

Or sachiés tuit voirmant qe quant le roi de Mien fo sejorné auques con toute sez host, il se partirent de luec e se mestrent a la voie, et alent tant qe il furent venus eu plain de Vocian, la o les Tartarç estoient tuit aparoilés. Et quant il furent venus en cel plain, pres a les ennemis a un milier, il asete seç leofans e les castiaus et les homes desus bien armés por conbatre. Il ordre seç homes a chevalz et a piés molt bien et sajemant come saje rois qu’il estoit. Et quant il ot ordree et asetté tout son afer, il se mist a aler con tuit sa ost ver les ennimis. Et quant les Tartarç les virent vinir, il ne font senblant qe il soient de rien esbaïs, mes mostrent qe il sunt preuç et ardis duremant, car sachiés senç nulle faille qe il se mistrent a la voie tuit ensenble bien et ordreemant et sajemant vers les ennimis. E quant il furent pres a elz et qe il ne avoit for que dou comencer la bataile, adonc les chevaus des Tartars, quant il ont veu les leofans, il espaontent en tel mainere qe les Tartarç ne les poient mener avant ver les ennimis, mes se tornoient toutes foies arieres. Et le roi et sa jens con les leofans aloient toutes foies avant.

CXXIV

CI DIT ENCORE DE LA BATAILLE MEISME

Quant les Tartarç ont ce veu, il en ont grant ire et ne savoient que il deussent faire, car il voient clerement, se il ne puent mener lor chevaus avant, qe il ont dou tot perdu. Mes il se esproitent mout sajemant, et voç dirai q’il firent.Or sachiés qe les Tartarç, quant il voit qe lor chevaus estoient si espaontés, il desmontent tuit de lor chevaus et les mistrent dedens le bois et les atachent a les arbres; puis mistrent les mains a les ars et encouquent les saietes et laisent aler a les leofans: il traient lor tantes sagites q’e‹st› mervoille, et furent les leofans ennavrés duremant. Et les jens dou roi traioent encore a les Tartarç mout espesemant et done a elz mout dur asaut. Mes les Tartars, qe d’aseç estoient meillor homes d’armes qe lor ennimis n’estoient, se defendoient mut ardiemant. Et qe voç aleroie disant? Sachiés qe quant les leofans furent ensi ennavrés, com je voç ai contés, tuit les plusors je voç di qe il se tornent en fuie vers les jens dou roi, de si grant fraite qe il senbloit qe tout le monde se deust fendre: il ne s’arestent jamés a les bois et hi se mestrent dedens et ronpent les cha{u}stiaus et gastent et destruent toutes couses, car il aloient or ça or la por le bois, faisant trop grant fraite et temoute.

Et quant les Tartarç ont veu qe les leofans s’estoient torné en fuie en tel mainere com vos avés oï, il ne font demorance, mes tout mantinant montent a chevalz et alent sor le roi et sus sa jens; il conme‹n›cent çent la bataille a sajectes mult cruele et pesmes, car le roi et seç jens se defendoient ardiemant. Et ‹quant› il ont toutes le‹s› saïtes jetés et traites, il mistrent les mainz a‹s› spee et a les maques, et se corent sors mout aspremant. Il se donoient grandisme coux: hor peust l’en veoir doner et recevoir de spee et de maqes; or poit l’en veoir occire chevalers et chevalz; or poit l’en veoir couper main et bras, bus et test‹e›s, car sachiés qe maint en cheoient a la tere mors et navrés a mort. La crié et la nose hi estoit si grant qe l’en ne oïst le dieu tonant.

L’es{s}tors e la bataille estoit de toutes pars mot grant et pesmes, mes si sachiés sanç nulle faille qe les Tartars en avoient la meior partie, car de male hore fo comencé por le roi et por seç jens: tant en furent occis celui jor en cel bataile! Et quant la bataille fu duree jusque a midi passé, adonc le roi et sez jens estoient si maumenés et tant en estoient occis, si que il ne poient plus sofrir, car il voient bien, qe se il hi demorent plus, que hi sunt tuit mors. Et por ce ne i vousistrent plus demore‹r› mes se mistrent a la fuie com il plus puent. Et quant les Tartars virent qe celz s’estoient tornee en fuie, il li vont abatant et chaçant et ociant si malamant qe ce estoit une pitié a veoir. Et quant il ont chaciés une pieces, il ne li vont plus caçant, mes alent por les bois por prendre de les leofans. Et si vos di qe il trinchoient les grant arbres por metre devant a les leofant, por coi il ne peusent aler avant. Mes tout ce ne valoit noiant qe peussent prendre. Me je voç di qe les homes meisme dou roi, qui estoient pris, le prenoient, por ce qe les leofans a greingnor entendimant qe nul autres anima‹u›s qe soit. Et por ce en pristrent plus de .CC. leofans. Et de cest bataille conmance le Kan avoir des leofans aseç.

En tel mainere ala ceste bataille com voç avés oï.

CXXV
COMANT L’EN DESCENT UNE GRANT DESCENDUE

Quant l’en s’en part de ceste provence qe je voç ai conté de sovre, adonc comance l’en a desendre por une grant desendue, car sachiés tuit voiremant qe l’en vait bien deus jornee et dimi au diclin, et en toute ceste deus jor nee et demi ne a couse qe a mentovoir face, for seulemant qe je voç di qe il hi a une grant place la ou il se fait grant merchié, car tuit les homes de cele contree vienent a cel plaice auquant jors nomé, ce est trois jors la semaine. Il chançoient or con arjent e donent un saje d’or por .V. d’arjent; et chi vienent les merchaant de mout longe partie et canjent lor arjent con les or de ceste jens, et voç di q’il en font grant profit e grant gaagne. Et les jens de celle contree qe aportent lo or, nul ne poit aler a lor maison, la o il demorent, por lor fer maus, tant demorent en for leu e des‹v›oiables, ne nul set la ou il demorent por ce que: nul hi ala for qu’elz.

Et quant l’en a desendue cest .II. jornee et demi, adonc treuve l’en une provence qe est ver midi et est a les confin de Yndie: Mien est apelés. L’en ala .XV. jornee por mout desviable leu et por grant boscajes, la ou il ha leofans asez, et unicorn aseç, et autres diverses bestes sauvajes. H‹o›mes ne habitasion n’i a: et por ce voç laison de ce boscajes et voç conteron d’une estoire, si con vos la pori oïr.

CXXVI
CI DEVISE DE LA CITE DE MIEN

Or sachiés qe quant l’en est chevauchés les .XV. jornee, qe je vos ai contee de sovre, de si desvoiable leu, adonc treuve l’en cité, qui est apellés Mien, qui mout est grant et noble, et est chief dou regne. Les jens sunt ydres et ont langajes por eles. Il sunt au Grant Kan.

Et en ceste cité a une si noble couse qe je vos dirai. Car il fu voir qe jadis ot en cest cité un riche rois et poisant; et quant il vint a mort, il comandé qe sor sa tonbe, ce est sus son muonument, fuissent faites .II. tor, une d’or et une d’arjent, en tel mainere com je voç dirai. Car le une tor estoit de belle pieres, puis estoit cuvert: estoit le or gros bien un dois e n’estoit si toute la tor cuverte qe ne senbloit qu’ele fust for d’or soulemant; elle estoit aute bien .X. pas et grosse bien tant com elle convenoit a l’autese dont elle estoit; desore estoit reonde et tut environ le reondemant estoit ploine de canmpanelle endorés qe sonoient toutes les foies qe le vent feroit entr’aus. Et l’autre tor, qe desovre estoit d’arjent, estoit tute senblable et en tel mainere fait come come celle dou l’or, et de celle grant et de celle faison.

Et ce f{a}ist faire cel roi por sa grandese et por sa arme. Et voç di q’eles estoient les plus bielles tors a veoir dou monde et si estoient de mout grandisme vailance.

Et si vos di qe ceste provence conquisté le Grant Kan en tel mainere com je vos dirai. Il fui voir qe a la cort dou Grant Kaan avoit une grant quantité de joc uler e des tregiteor, e le Grant Kan dist que il vuelt qe il ailent conquister la provence de Mien: dona elç cheveitain et aide. Le giogoler distrent qu’il le velt volunter. Et adonc se mistrent a la voie con celz cheveintain et con tcel aide qe le Grant Kaan doné elz. Et qe voç en diroie? Saquiés qe cesti gio{c}goler, con celes jens qe alerent con eles, conquistent cele provence de Mien. Et quant il l’ont conquisté et il furent venu a ceste noble cité, et il treuvent cestes deus tors si belle et si riche, il en furent tuit merveliés, et mandent a dir au Grant Kan, la o il estoit, le convinance de cestes tors et comant elle estoient belles e de grandissime vailance, et qe, se il velt, qu’il les desfiront, et li manderont le or e l’arjent. Et le Grant Kan, qe savoit qe cel roi l’avoit fait fer por sa arme e por coi l’en aüsse remenbrance de lui depuis sa mort, il dist qe il ne voloit q’ele fuissent desfait mie, mes dit qu’il vuelt qe demorent en tal mainere come celui roi qe l’avoit fait faire le avoit ordree et establi. Et ce ne fu pas mervoille, por ce qe je voç di qe nul Tartarç ne touche mie cousse d’aucun mort.

Il ont le ofançs aseç, et buef sauvajes grant et biaus; cerf, dain, cavriol, et de toutes faisonç des bestes, ont il en abunda‹n›ce.

Or voç ai contés de cest provences de Mien. Or noç lairon adonc et voç conteron d’une provence qe est apellé Bangala, ensi com voç oirés.

CXXVII
CI DEVISE DE LA GRANT PROVENCE DE BANGALA

Bangala est une provence ver midi qe, as .M.CC.XC. anz de la nativité de Crist, quant je, March, estoie a la cort dou G‹r›ant Kan, encore ne l’avoit pas conquisté, mes toutes foies les hostes et seç jens hi estoient por conquister. Mes je voç di qe ceste provence ont rois e lengajes por elz. Il sunt pesimes ydres, ce entendés ydules. Il sunt a les confin de Ynde. Il hi a maint escuilés, et d’iluec les ont tuit les baronç et seingnors qe entor celes provences sunt.

Li buef ‹sunt› si aut con leofant, mes ne pas si gros. Il vivent de chars e de lait e de ris. Il ont banbance aseç. Il font grant merchandie, car il ont espi e galanga et gengiber et succare et de maintes autres chieres espices. Il hi vi‹e›nent les Yndien et hi achatent de les escuilliés qe je voç ai dit, et esclaus hi achatent ausi aseç, car sachiés qe les merchant achatent en cest provence esculiés et esclaus aseç et puis les moinent a vendre por ma|58b|intes autres pars.

Or en ceste provence ne a autre couse qe a mentovoir face, et por ce noç en partiron et voç conteron d’une provence qui est ver levant et est apelé Caugigu.

CXXVIII
CI DEVISE DE LA GRANT PROVENÇE DE CAUGIGU

Caugigu est une provence ver levant. Il hi a rois. Les jens ‹sunt› ydules et ont langajes por elz. Il se renderent au Grant ‹Kan› et li font chascunz anz treü. Et si voç di qe cest roi est si luxuros qu’il a bien .IIIc. feme, car, quant il ont aucune belle feme en la contré, la prant a feme.

Il se treuve en cest provence or aseç. Il ont chieres espiceries de maintes faites en grant habundance. Mes il sunt molt loinge dou mer, e por ce ne vailent gueire lor mercaandie, mes i ni a grant merchiés. Il ont leofant asez et autres bestes de maintes faisonz. Il ont venesionz asez. Il vivent de char et de la‹i›t et de ris. Il ne ont vin de vigne mes le font de ris et de espices molt bien. Les jens toutes comunemant, masles et femes, {s}unt toutes lor charç pintes en tel mainere con je voç dirai: car il se font por toutes lor chars pintures con aguiles, a lions et a drag et ausiaus et a maintes ymajes, et sunt fait con les a{n}guiles en tiel mainere qe jamés ne s’en vont. Ce ausi se le font au vix et ‹a›u cuel et au ventre et a les manz et a les janbes et por tout les cors. Et ce funt por grant gentilise; e celui qui plus n’ot de ceste poi‹n›ture s’en ti{n}ent a graingnor et a plus biaus.

Or nos laieron adonc de cest provence et voç conteron do un autre provence, qe a a non Aniu, qui est ver levant.

CXXIX
CI DEVISE DE LA PROVENÇE DE ANIU

Aniu est une provence ver levant qe est au Grant Kaan. Il sunt ydules; il vivent de bestiames et dou profit de la tere; il ont langajes por elz. Les dames portent as jambes et es braces braciaus d’or et d’arjent de grandisme vailance, et les homes les portent ausi et meilorç qe les dames et plus. Il ont chevaus aseç et buens, et le vendent grandisme quantité a les Yndiens que en font grant merchandie. Il ont encore trop grant habondance de bufal e des b{e}uef e des vaches, por ce che trop est buen leus e de bone pasture. Il ont grant abundance de toutes couses de vivre.

Et sachiés qe de ceste Aniu jusque a Caugigu, qe derer est, a XV jornee, et ‹de› Caugigu a Bangala, qui est tierce provence en deriere, a XXX jornee.

Or noç partiron de Aniu et aleron a une autre provence qe a a non Toloman, qui est longe de ceste bien .VIII. jornee ver levant.

CXXX
CI DEVISE DE LA PROVENCE DE TOLOMAN

Toloman est une provence ver levant. Les jens sunt ydules et ont langajes por elz, et sunt au Grant Chan. Il sunt mult belles jens et nesunt mie bien blances, mes brunz. Il sunt bien homes d’armes. Il ont cités asseç; mes chastiaus ont il grant quantité en grandismes montagnes et fortreses.

Et quant il morent, il font ardoir les cors, et les oses que remanent, qe ne se poent ardoir, il le prennent e le metent en archete peitete, puis les portent en grant montagnes et autes et le metent en grant cavernes pendue en tel mainere qe homes ne bestes les poit tocher.

Il hi se treuve or asez. La monoie qu’il espendent a menue est de porcelaine, en tel mainere com je voç ai contés. Et ausint toutes cestes provences, ce est Bangala et Caugigu et Aniu, espendent or et porcelaine. Il hi a mercheanz auques, mes, celz qe i sunt, ‹sunt› mout riches et portent mout en mercandies. Il vivent de chars et de lait et de ris. ‹Il ne ont vin de vigne, mes le font de ris› e d’espieces moult buen.

Or noç lairon de ceste provence, qe n’i a autre couse qe a mentovoir face, et vos conteron d’une provence qui est apellé Ciugiu, ver levant.

CXXII (Book II, Chapter 51)
WHEREIN IS RELATED HOW THE KING OF MIEN AND BANGALA VOWED VENGEANCE AGAINST THE GREAT KAAN

But I was forgetting to tell you of a famous battle that was fought in the kingdom of Vochan in the Province of Zardandan, and that ought not to be omitted from our Book. So we will relate all the particulars. You see, in the year of Christ, 1272, the Great Kaan sent a large force into the kingdoms of Carajan and Vochan, to protect them from the ravages of ill-disposed people; and this was before he had sent any of his sons to rule the country, as he did afterwards when he made Sentemur king there, the son of a son of his who was deceased. Now there was a certain king, called the king of Mien and of Bangala, who was a very puissant prince, with much territory and treasure and people; and he was not as yet subject to the Great Kaan, though it was not long after that the latter conquered him and took from him both the kingdoms that I have named. And it came to pass that when this king of Mien and Bangala heard that the host of the Great Kaan was at Vochan, he said to himself that it behoved him to go against them with so great a force as should insure his cutting off the whole of them, insomuch that the Great Kaan would be very sorry ever to send an army again thither [to his frontier].

So this king prepared a great force and munitions of war; and he had, let me tell you, 2000 great elephants, on each of which was set a tower of timber, well framed and strong, and carrying from twelve to sixteen well-armed fighting men. And besides these, he had of horsemen and of footmen good 60,000 men. In short, he equipped a fine force, as well befitted such a puissant prince. It was indeed a host capable of doing great things.

And what shall I tell you? When the king had completed these great preparations to fight the Tartars, he tarried not, but straightway marched against them. And after advancing without meeting with anything worth mentioning, they arrived within three days of the Great Kaan's host, which was then at Vochan in the territory of Zardandan, of which I have already spoken. So there the king pitched his camp, and halted to refresh his army.

CXXIII (Book II, Chapter 52)
OF THE BATTLE THAT WAS FOUGHT BY THE GREAT KAAN'S HOST AND HIS SENESCHAL, AGAINST THE KING OF MIEN

And when the Captain of the Tartar host had certain news that the king aforesaid was coming against him with so great a force, he waxed uneasy, seeing that he had with him but 12,000 horsemen. Natheless he was a most valiant and able soldier, of great experience in arms and an excellent Captain; and his name was Nescradin.

His troops too were very good, and he gave them very particular orders and cautions how to act, and took every measure for his own defence and that of his army. And why should I make a long story of it? The whole force of the Tartars, consisting of 12,000 well-mounted horsemen, advanced to receive the enemy in the Plain of Vochan, and there they waited to give them battle. And this they did through the good judgment of the excellent Captain who led them; for hard by that plain was a great wood, thick with trees. And so there in the plain the Tartars awaited their foe. Let us then leave discoursing of them a while; we shall come back to them presently; but meantime let us speak of the enemy.

After the King of Mien had halted long enough to refresh his troops, he resumed his march, and came to the Plain of Vochan, where the Tartars were already in order of battle. And when the king's army had arrived in the plain, and was within a mile of the enemy, he caused all the castles that were on the elephants to be ordered for battle, and the fighting-men to take up their posts on them, and he arrayed his horse and his foot with all skill, like a wise king as he was. And when he had completed all his arrangements he began to advance to engage the enemy. The Tartars, seeing the foe advance, showed no dismay, but came on likewise with good order and discipline to meet them. And when they were near and nought remained but to begin the fight, the horses of the Tartars took such fright at the sight of the elephants that they could not be got to face the foe, but always swerved and turned back; whilst all the time the king and his forces, and all his elephants, continued to advance upon them.

(Yule does not transcribe the title of this rubric from the Franco-Italian text)

And when the Tartars perceived how the case stood, they were in great wrath, and wist not what to say or do; for well enough they saw that unless they could get their horses to advance, all would be lost. But their Captain acted like a wise leader who had considered everything beforehand. He immediately gave orders that every man should dismount and tie his horse to the trees of the forest that stood hard by, and that then they should take to their bows, a weapon that they know how to handle better than any troops in the world. They did as he bade them, and plied their bows stoutly, shooting so many shafts at the advancing elephants that in a short space they had wounded or slain the greater part of them as well as of the men they carried. The enemy also shot at the Tartars, but the Tartars had the better weapons, and were the better archers to boot.
And what shall I tell you? Understand that when the elephants felt the smart of those arrows that pelted them like rain, they turned tail and fled, and nothing on earth would have induced them to turn and face the Tartars. So off they sped with such a noise and uproar that you would have trowed the world was coming to an end! And then too they plunged into the wood and rushed this way and that, dashing their castles against the trees, bursting their harness and smashing and destroying everything that was on them.

So when the Tartars saw that the elephants had turned tail and could not be brought to face the fight again, they got to horse at once and charged the enemy. And then the battle began to rage furiously with sword and mace. Right fiercely did the two hosts rush together, and deadly were the blows exchanged. The king's troops were far more in number than the Tartars, but they were not of such metal, nor so inured to war; otherwise the Tartars who were so few in number could never have stood against them. Then might you see swashing blows dealt and taken from sword and mace; then might you see knights and horses and men-at-arms go down; then might you see arms and hands and legs and heads hewn off: and besides the dead that fell, many a wounded man, that never rose again, for the sore press there was. The din and uproar were so great from this side and from that, that God might have thundered and no man would have heard it!

Great was the medley, and dire and parlous was the fight that was fought on both sides; but the Tartars had the best of it. In an ill hour indeed, for the king and his people, was that battle begun, so many of them were slain therein. And when they had continued fighting till midday the king's troops could stand against the Tartars no longer; but felt that they were defeated, and turned and fled. And when the Tartars saw them routed they gave chase, and hacked and slew so mercilessly that it was a piteous sight to see. But after pursuing a while they gave up, and returned to the wood to catch the elephants that had run away, and to manage this they had to cut down great trees to bar their passage. Even then they would not have been able to take them without the help of the king's own men who had been taken, and who knew better how to deal with the beasts than the Tartars did. The elephant is an animal that hath more wit than any other; but in this way at last they were caught, more than 200 of them. And it was from this time forth that the Great Kaan began to keep numbers of elephants.

So thus it was that the king aforesaid was defeated by the sagacity and superior skill of the Tartars as you have heard.

CXXV (Book II, Chapter 53)
OF THE GREAT DESCENT THAT LEADS TOWARDS THE KINGDOM OF MIEN

After leaving the Province of which I have been speaking you come to a great Descent. In fact you ride for two days and a half continually down hill. On all this descent there is nothing worthy of mention except only that there is a large place there where occasionally a great market is held; for all the people of the country round come thither on fixed days, three times a week, and hold a market there. They exchange gold for silver; for they have gold in abundance; and they give one weight of fine gold for five weights of fine silver; so this induces merchants to come from various quarters bringing silver which they exchange for gold with these people; and in this way the merchants make great gain. As regards those people of the country who dispose of gold so cheaply, you must understand that nobody is acquainted with their places of abode, for they dwell in inaccessible positions, in sites so wild and strong that no one can get at them to meddle with them. Nor will they allow anybody to accompany them so as to gain a knowledge of their abodes.

After you have ridden those two days and a half down hill, you find yourself in a province towards the south which is pretty near to India, and this province is called Amien. You travel therein for fifteen days through a very unfrequented country, and through great woods abounding in elephants and unicorns and numbers of other wild beasts. There are no dwellings and no people, so we need say no more of this wild country, for in sooth there is nothing to tell. But I have a story to relate which you shall now hear.

CXXVI (Book II, Chapter 54)
CONCERNING THE CITY OF MIEN, AND THE TWO TOWERS THAT ARE THEREIN, ONE OF GOLD AND THE OTHER OF SILVER

And when you have travelled those 15 days through such a difficult country as I have described, in which travellers have to carry provisions for the road because there are no inhabitants, then you arrive at the capital city of this Province of Mien, and it also is called Amien, and is a very great and noble city. The people are Idolaters and have a peculiar language, and are subject to the Great Kaan.

And in this city there is a thing so rich and rare that I must tell you about it. You see there was in former days a rich and puissant king in this city, and when he was about to die he commanded that by his tomb they should erect two towers [one at either end], one of gold and the other of silver, in such fashion as I shall tell you. The towers are built of fine stone; and then one of them has been covered with gold a good finger in thickness, so that the tower looks as if it were all of solid gold; and the other is covered with silver in like manner so that it seems to be all of solid silver. Each tower is a good ten paces in height and of breadth in proportion. The upper part of these towers is round, and girt all about with bells, the top of the gold tower with gilded bells and the silver tower with silvered bells, insomuch that whenever the wind blows among these bells they tinkle. [The tomb likewise was plated partly with gold, and partly with silver.]

The King caused these towers to be erected to commemorate his magnificence and for the good of his soul; and really they do form one of the finest sights in the world; so exquisitely finished are they, so splendid and costly. And when they are lighted up by the sun they shine most brilliantly and are visible from a vast distance.

Now you must know that the Great Kaan conquered the country in this fashion. You see at the Court of the Great Kaan there was a great number of gleemen and jugglers; and he said to them one day that he wanted them to go and conquer the aforesaid province of Mien, and that he would give them a good Captain to lead them and other good aid. And they replied that they would be delighted. So the Emperor caused them to be fitted out with all that an army requires, and gave them a Captain and a body of men-at-arms to help them; and so they set out, and marched until they came to the country and province of Mien. And they did conquer the whole of it! And when they found in the city the two towers of gold and silver of which I have been telling you, they were greatly astonished, and sent word thereof to the Great Kaan, asking what he would have them do with the two towers, seeing what a great quantity of wealth there was upon them. And the Great Kaan, being well aware that the King had caused these towers to be made for the good of his soul, and to preserve his memory after his death, said that he would not have them injured, but would have them left precisely as they were. And that was no wonder either, for you must know that no Tartar in the world will ever, if he can help it, lay hand on anything appertaining to the dead.

They have in this province numbers of elephants and wild oxen; also beautiful stags and deer and roe, and other kinds of large game in plenty.

Now having told you about the province of Mien, I will tell you about another province which is called Bangala, as you shall hear presently.

CXXVII (Book II, Chapter 55)

CONCERNING THE PROVINCE OF BANGALA

Bangala is a Province towards the south, which up to the year 1290, when the aforesaid Messer Marco Polo was still at the Court of the Great Kaan, had not yet been conquered; but his armies had gone thither to make the conquest. You must know that this province has a peculiar language, and that the people are wretched Idolaters. They are tolerably close to India. There are numbers of eunuchs there, insomuch that all the Barons who keep them get them from that Province.

The people have oxen as tall as elephants, but not so big. They live on flesh and milk and rice. They grow cotton, in which they drive a great trade, and also spices such as spikenard, galingale, ginger, sugar, and many other sorts. And the people of India also come thither in search of the eunuchs that I mentioned, and of slaves, male and female, of which there are great numbers, taken from other provinces with which those of the country are at war; and these eunuchs and slaves are sold to the Indian and other merchants who carry them thence for sale about the world.

CXXVIII (Book II, Chapter 56)
DISCOURSES OF THE PROVINCE OF CAUGIGU

Caugigu is a province towards the east, which has a king. The people are Idolaters, and have a language of their own. They have made their submission to the Great Kaan, and send him tribute every year. And let me tell you their king is so given to luxury that he hath at the least 300 wives; for whenever he hears of any beautiful woman in the land, he takes and marries her.

They find in this country a good deal of gold, and they also have great abundance of spices. But they are such a long way from the sea that the products are of little value, and thus their price is low. They have elephants in great numbers, and other cattle of sundry kinds, and plenty of game. They live on flesh and milk and rice, and have wine made of rice and good spices. The whole of the people, or nearly so, have their skin marked with the needle in patterns representing lions, dragons, birds, and what not, done in such a way that it can never be obliterated. This work they cause to be wrought over face and neck and chest, arms and hands, and belly, and, in short, the whole body; and they look on it as a token of elegance, so that those who have the largest amount of this embroidery are regarded with the greatest admiration.

CXXIX (Book II, Chapter 57)
CONCERNING THE PROVINCE OF ANIN

Anin is a Province towards the east, the people of which are subject to the Great Kaan, and are Idolaters. They live by cattle and tillage, and have a peculiar language. The women wear on the legs and arms bracelets of gold and silver of great value, and the men wear such as are even yet more costly. They have plenty of horses which they sell in great numbers to the Indians, making a great profit thereby. And they have also vast herds of buffaloes and oxen, having excellent pastures for these. They have likewise all the necessaries of life in abundance.

Now you must know that between Anin and Caugigu, which we have left behind us, there is a distance of 25 days' journey; and from Caugigu to Bangala, the third province in our rear, is 30 days' journey.

We shall now leave Anin and proceed to another province which is some 8 days' journey further, always going eastward.

CXXX (Book II, Chapter 58)
CONCERNING THE PROVINCE OF COLOMAN

Coloman is a province towards the east, the people of which are Idolaters and have a peculiar language, and are subject to the Great Kaan. They are a [tall and] very handsome people, though in complexion brown rather than white, and are good soldiers. They have a good many towns, and a vast number of villages, among great mountains, and in strong positions.

When any of them die, the bodies are burnt, and then they take the bones and put them in little chests. These are carried high up the mountains, and placed in great caverns, where they are hung up in such wise that neither man nor beast can come at them.

A good deal of gold is found in the country, and for petty traffic they use porcelain shells such as I have told you of before. All these provinces that I have been speaking of, to wit Bangala and Caugigu and Anin, employ for currency porcelain shells and gold. There are merchants in this country who are very rich and dispose of large quantities of goods. The people live on flesh and rice and milk, and brew their wine from rice and excellent spices.

CXXXI
CI DIT DE LA PROVENCE DE CIUGIU

Ciugiu est une provence ver levant qe, quant l’en se part de Tolomai‹n›, il ala .XII. jornee sor por un flumz, la ou il trouve viles et chastiaus asseç; mes il n’i a couses que a mentovoir face. Et quant l’en est alés .XII. jornés sor por cest flum, adonc treuve l’en la cité de Ciugiu, qe mout est grant et noble.

Il sunt idules et sunt au Grant Kaan. Il vivent de mercandie et d’ars. Et si voç di qu’il font dras d’escorses d’arbres, et sunt mout biau, et vestent celz dras d’estee. Il sunt homes d’armes. Il ne ont monoie for qe le charte dou Grant Kaan qe je voç ai dit, car je voç di qe desormés somes en les teres qe espendent les cartre dou Grant Kaan.

Il hi a tant lyonç qe nulz homes ne puet dormir la nuit deors de maison, car le lionz le mengi‹e›roit mantinant. Et si voç di un autre chouse: qe quant les homes vont por cest flun et la nuit demorent aucun leu, se il ne dorme{re}nt bien loinge de tere, les lionz vont a elz jusqe a la barche et en prant un home et s’en vait sa voie et les menue. Mes je voç di ke les homes s’en sevent bien garder, et voç di car il sunt grandissmes lionz et perilieus; mes si sachiés qe je voç dira‹i› une mervoie, car je voç di qe en ceste contree a chiens qe ont d’ardimant qe vont asailir le lion, mes si vuelent estre deus, car sachiés qe un home et .II. chienz occient un grant lyonz, et voç dirai comant. Quant une home chevauche por chamin con ar‹c› e con saiete et con deus chiens grandismes, et il avint que il treuve un grant lyonz, les quiens, que sunt ardis et fors, tantost qe il voient le lyon, il corent sor lui mout ardiemant. Les lionz se gire ver les chien, mes les chien se sevent bien garder. Les chiens, tantost qu’il voient qe le lion s’en vait, il le corent derieres et le mordent a les cuisses ou a le coe; et le lionz se gire mout fieramant mes ne les puet atandre por ce qe les chienz se sevent bien garder. Et qe voç en diroie? Le lion doute mout por le grant remor qe font les quienz et adonc se met a la voie por trover aucun arbre ou il se poisse apoier por moustre‹r› le vix a les chien. Et, en ce qe le lion s’en vait, les chiens les vont toutes foies mordant derieres; et le lionz se gire or ça or la. Et quant l’en veit ce, il met main a son arc et li done des saiete, et une et deus et plus et tantes qe le lion chiet mort. Et en ceste maineres en occient maint, car ne se puent defendre a un home de cheval che aie .II. buen chien.

Il ont soie aseç e mercandies de toutes faites en grant abundance, le queles se portent por ceste flum en maintes païs.

Et sachiés tout voi‹r›emant qe sus por cest flunz alonz, et encore .XII. jornee, et treuve l’en toutes foies cités et castiaus en grant habundance. Les jens sunt ydoles et sunt au Grant Chan. Lor monoie sunt de charte, ce est la monoie dou seingnor. Il vivent de mercandies et d’ars.

Et a chief de .XII. jornee adonc treuve l’en a Sindinfu, de coi ceste livre en parole en arieres. Et de Sindinfu se part l’en et chevauche bien .LXX. jornee por provences e por teres ‹en› les quelz nos somes esté et l’avon escript e‹n› nostre livre en arieres.

A chief de .LXX. jornee trouve l’en Giugiu, la o nos sommes esté. Et da Giugiu se part l’en et ala quatre jornee trovant cités et castiaus aseç. Les jens sunt de grant merchandies e de grant ars. Il sunt idules et ont monoie dou Grant Kan, lor seingnor, ce est cartre.

A chief de .IIII. jornee treuve l’en la cité de Cacanfu, qui est ver midi et est de la provence dou Chatai, et voç en conteron, de ceste Cacanfu, sa convenance, ensi com voç porés oïr.

CXXXII
CI DEVISE DE LA CITÉ DE CACIANFU

Cacianfu est une grant cité et noble dou Catai et est ver midi. Les jens sunt ydules et font ardoir lor mors. Il sunt au Grant Chan et ont la monoie de carte. Il vivent de mercandies et d’ars car il ont soie aseç; il font dras dorés et de soie et sendal en grant abondance. Ceste cité a cité et chastiaus aseç sout sa seingnorie.
Or nos partiron de ci et aleron avant por midi .III. jornee et voç conteron do une autre cité qe a non Cianglu.

CXXXIII

CI DEVISE DE LA CITÉ DE CIANGLU

Cianglu est encore une mout grant cité ver midi; est au Grant Kan et de la provence dou Catai. Lor monoie est de carte. Il sunt ydres et font ardoir les cors mors. Et sachiés qe en ceste ville se fait la sal en grandissme quantité, et voç dirai comant.

Il est voir qu’il prenent une mainere de tere qui est molt saumastre, et de ceste terre font grant mons, e desus cest mont gitent aigues aseç tant qe l’eive et la metent en grant pot et en grant chaudere de fer et la font boïr asez, et adonc est le sal fait mout biaus e blance et menu. Et si voç di qe de cest sal se porte por maintes contreeés environ et si en ont grant avoir.

Or noç partiron de ceste cité, qe ne i a autre chouse qe a mentovoir face, et vos conteron d’une autre cité, qe est apellé Ciangli, qui est ver midi, et voç conteron de sez fais.

CXXXIV
CI DEVISE DE LA CITÉ DE CIANGLI

Ciangli est une cité dou Catai ver midi; est au Grant Chan. Il sunt ydres et ont monoie de carte.

Il est longe de Cianglu .V. jornee, et en cest .V. jornee se treuve viles et castiaus asez qe toutes sunt au Grant Kan et sunt teres de grant mercandies et sunt mout profitable au Grant Sire. Et sachiés qe por mi la cités de Ciangli vait un grant flum et large por le quel se portent et en sus et en jus grandissmes quantité des mercandies de soies et d’especeries e de autres chieres couses. Or nos partiron de Ciangli, que ne voç en conteron plus, et voç diron d’une autre cité qe est loinge de ci .VI. jornee ver midi et est apellés Tundinfu.

CXXXV
CI DEVISE DE LA CITÉ DE TANDINFU

Quan l’en s’en part de Ciangli, il ala .VI. jornee ver midi, et toutes foies trouvant cités et castiaus aseç et de grant vailance et de grant nobilité. Il sunt idules et ardent les cors mors; et il sunt au Grant Chan et ont monoie de carte. Il vivent de mercandies et d’ars; il ont de toutes couses de vivre en grant abundance; mes n’i a couses que a mentovoir face. Et por ce vos diron de Tondinfu: est une grandisme cité, et, jadis avant, est grant roiames, mes le{s} Grant Kaan le conquisté por force d’armes. Mes toutes foies voç di q’ele est la plus noble cité que soit ‹en› toutes celles contree. Il a grandisme ‹quantité de› mercheant qe font grand mercandies. Il ont si grant abundance de soie qe ce est mervoie, mant biaus jardinz et deletable, plein de toutes buens fruit. Et sacqiés tout voiremant qe ceste cité de Tondinfu a sout sa segnorie .XI. cité imperiaus, ce est a dire qe sunt noble et ‹de› grant vailance car il sunt cité de grant mercandie et de grant profit, car elle ont soie outre mesure.
Et voç di que as .MCCLXXII. anz de l’a‹n›carnasion de Crist le Grant Kan avoit mandé un sien baronz, qe avoit a non Liitam Sangon, a ceste cité et a ceste provence ‹por› coi il la deust garder et sauver. E si done a cestui Liitan .LXXXm. homes a chevaus a ceste garde faire. Et quant cestui Liitan fu demoré con cestes jens en ceste provences, ensi come trait‹r›es panse de fer une grandissme deslaiauté, et hoirés quelz. Il fu con tuit les sajes homes de toutes cestes cités et consoille con elles qu’il se revelerent au Grant Kan. Et le font con la volunté de tout{i} les pueples de la provence, car il se revelent au Grant Kaan e ne le obïent de rienz. Et quant le Grant Chan soit ce, il hi mande .II. sez baronz qe avoit a non Aguil et Mongatai, et con eles envoie bien .Cm. homes a chevaus. E por coi voç firoie lonc cont? Sachiés tout voiremant que ceste .II. baronz con lor jens conbatirent con Litam, qe revelés s’estoit, et con toutes les jens qu’il puet asenbler, qe furent bien entor .Cm. homes a chevaus et grandisme quantité des homes a piés. Mes tel fu l’aventure qe Liitan perdi la bataille et hi fu ocis{i} con maint autres. Et aprés qe Liitan fu desconfit et mors, le Grant Kan fist{e} puis envestïer de tuit celz qe avoient esté coupable a tiel traïment faire, e tuit celz qe hi se trovent coupable furent mis a mort cruelmant; e a tous les autres jens pardone e n‹e› fist elz nulz maus, et il furent puis buen feoilz toutes foies.

Or nos partiron de ceste matiere, puis que nos le voç avon contee ordeneemant, et voç conteron d’une autre contree qe est ‹ver› midi et a non Singiu.

CXXXVI
CI DEVISE DE LA NOBLE CITÉ DE SINGIU[MATU]

Quant l’en s’en part de Tondinfu, el ala trois jornee por midi, toutes foies treuvant cités et castiaus nobles et buens et de grant mercandies et de grant arz; et hi a caceisonz et veneiçeçonç aseç de toutes mainieres; il ont des toutes couses a grant plantee.
Et quant l’en est alés ceste trois jornee, adonc treuve l’en la noble cité de Singiu Matu, qe mout est grant et riche et de grant mercandie e de granz arç. Il sunt ydres et sunt au Grant Kan. Lor monoie ont de carte. Et si voç di qu’il ont un fluns dou quel il ont grant ‹profit›, et voç dirai comant.

Il est voir qe ceste grant flunz vient de ver midi jusque a ceste cité de Singiu Matu, et les homes de la ville ‹de› cest grant fluns en ont fait .II., car il font l’une moitié aler ver levant et l’autre moitié aler ver ponent, ce est qe le un vait au Mangi et le autre por le Catai. Et si voç di por verité qe ceste ville a si grant navile, ce est si grant quantité, qe ne est nul qe ne veisse qe peust croire. Ne entendés |60d| qe soient grant nes, mes eles sunt tel come besogne au grant fluns; et si voç di qe ceste naville portent au Mangi e por le Catai si grant abondance de mercandies qe ce est mervoille; et puis, quant elles revienent, si tornent encore cargies: et por ce est merveieliosse couse a veoir la mercandie qe por celle fluns se porte sus et jus.
Or nos partiron de ceste Singiu Matu et voç conteron d’autre contree, et est ver midi, et ce sera d’une grant provence qe est apellé Lingiu.

CXXXVII
CI DEVISE DE LA LA GRANT CITÉ DE LINGIN

Quant l’en se part de ceste ville de Singiu, il ala por midi .VIII. jornee, qe toutes voies treuve l’en cités et castiaus asez qe mout sunt nobles et grant et riches e de grant mercandies et de grant arç. Il sunt ydres et font ardoir lor cors mors; et sunt au Grant Can; lor monoie est de carte.
Et a chief de .VIII. jornee treuve l’en une cité qe est apellés Li‹n›giu, ausi come la provence, et est chief dou reigne. Elle est mout noble cité et riches. Il sunt homes d’armes. Bien est il voir qu’il hi se fait grant mercandies et grant ‹ars›. Il ont venesionz de bestes e de osiaus en grant habundance; il ont de toutes couses da mangier a grant p‹l›antee. Il est encore sus le fluns qe je voç nomai desovre. Il ont navies greingnors qe les autres qe je voç contai, en le quel se portent maintes mercandies et chieres.
Or voç laieron de ceste provence et cité e vos conteron encore de autre novité. Avant traicteron d’une citè, qe est apellé Pingiu, qe mout est grant et riche.

CXXXVIII
CI DEVISE DE LA CITE DE PINGIU

Quant l’en s’en part de la cité de Lingiu, il ala trois jornee por midi, et toutes foies trove cités et castiaus asez et buens. Il sunt dou Catai, et ydres et font ausi ardoir lor cors; et sunt au Grant Kaan; et ausint sunt les autres qe je voç ai contés en ariere. Lor monoie est de carte. Il hi a encore la meilor venesion, et de bestes et de osiaus, qe soient en tout le monde. Il ont grant habondance de toutes les couses da vivre.

A chief de cest trois jornee, treuve l’en une cité, qe est apellé Pingiu, qe mout est grant et noble et de grant mercandies et de grant arz. Il ont soie en grandisme abundance. Ceste cité est a l’entree de la grant provence do Mangi et a ceste ville{s} les mercant chargient les carretes de maintes merchandies et les portent eu Mangi par plosors cités et castiaus. Il est cité que rent grant profit au Grant Kan.
Il n’i a autre cousse qe a mentovoir face, et por ce noç en partiron et voç conteron de un autre cité, qe est apellé Cingiu, qe est encore a midi.

CXXXIX
CI DEVISE DE LA CITE DE CINGIU

Et quant l’en se part de la cité de Pingiu, il ala .II. jornee por midi por mout belles contree e devicioses des tous bienz, la ou il a venesionz seç des toutes maineres de bestes et de osiaus. Et a chief de .II. jornee treuve l’en la cité de Cingiu qe mout est grant et riche, e de mercandies et d’ars. Les jens sunt ydres et font lor cors mors ardoir en feu. Lor monoie est de carte et sunt au Grant Kaan. Elle a trop biaus plainz et beus chans, et ont grant abondance de forment e de toutes blees. Mes autres couses qe a mentovoir face n’i a, et por ce nos en partiron et vos conteron des autres teres avant.
Et quant l’en s’en part de ceste ville de Cingiu, il ala bien trois jornee por midi, la o l’en treuve bieles contrees et biaus castiaus et casaus et bielles gaagnaries de teres et de cans, venesionz et chacejons aseç, et abondance de forment e de toutes bles. Il sunt ydres et sunt au Grant Chan. Lor monoie ont de carte.
Et a chief de ceste .III. jornee, treuve l’en le grant flunz de Caramoran, chi vient de la terre dou Preste Joan, qe mout est grant et large, car sachiés qe l’en est large un mil; il est mout profund, si que bien hi pooient aler grant naves; il hi a peisonz aseç et grant; il hi a en ceste flunz bien .XVm. nes qe toutes sunt dou Grant Chan por porter seç hostes a l’isle de la mer, car je vos di qe la mer hi est pres a cest leu une jornee. E voç di qe ceste nes velent chascune .XX. marineres et portent entor .XV. chevaus cum les homes et con lor viandes. Et a une cité de ça et une de la, ce est encontre le une a l’autre. La une a non Coigangiu e l’autre a non Caigiu, qe le une est grant cité et le autre est pitete.
Et desormés, quant l’en passe ceste flun, adonc entre en la grant provence do Mangi, et voç conterai comant ceste provence dou Mangi le conquisté le Grant Chan.

CXL
COMANT LE GRANT KAN CONQUISTE LA GRANT PROVENCE DOU MANGI

Il fu voir qe ‹de›la grant provence do Mangi en estoit seingnor et sire Facfur, qe mout estoit grant roi e poisant des treçor e des jens et des terres, si que pou ’n avoit au monde greingnor, et certes n’en estoit nul plus riche e plus poisant, se n’estoit le Gran Chan. Mes si sachiés qu’il n’estoit homes vailanz d’armes, mes sun delit estoit de fenmes, et fasoit bien a povres jens. Et en sa provence ne avoit chevauz ne n’estoient costumés de bataille ne d’armes ne des hostes, por ce che ceste provence dou Mangi est mout fortissme leu, car t‹r›e‹s›toutes les cités sunt environee d’eive large et porfonde, si que ne i ha nulle cité qe ne aie environ eive large plus d’une balestree e mout profunde, si que je voç di qe se les jens fuissent esté homes d’armes ne l’aüsent perdue, mes, por ce qe il n’estoient vailans ne costumés d’armes, la perderent il: car je voç di qe en toutes les cités s’entre por pont.

Or avent qe a les .M.CC.LXVIII. de l’ancarnasion de Crist le Grant Chan que orendroit reingne, ce est Cublai, hi mandé un sien baron qe avoit a non Baian Cinqsan, qe vaut a dire Baian .C. oilz; et si voç di qe ‹le› roi dou Mangi trovoit por sa astreunomie qu’il ne poit perdre son regne for qe por un home qe aüse .C. oilz.

Cestui Baian, con grandisme jens qe le Grant Kan li done, a qevaus et a piés, s’en vint au Mangi; puis ot grant quantité des nes qu’il portoient les homes a chevaus et a piés quant il abeçongnoit. Et quant Baian fo venu con toutes seç jens a l’entré dou Mangi, ce est a ceste cité de Coigangiu, la ou nos sonmes ore e de la quel voç conteron tout avant, il dist elz qe il se rendesent au Grant Kaan. Celz respondent qu’il n’en firoit ren. Et quant Baian voit ce, il ala avant et treuve encor{c}e un autre cité, et encore ne se voit rendre. Et il se met a la voie encore avant: et ce fasoit il por ce q’el savoit qe le Gran Kaan mandoit deriere lui encore grant host.

Et qe vos en diroie? Il ala a .V. cités, ne nule ne poit prendre ne nulle ne ‹se› vost rendre. Or avint qe la seisme cité Baian la prist a force, e puis en prist un autre et aprés la tierce, si qe je vos di qe avint en tel mainere qu’il prist .XII. cités le une aprés l’autre. Et por coi voç firoie je lunc cont? Sachiés tuit voiremant qe Baia‹n›zBaia‹n›z, Baianz, quant il oit prist tantes cités com je voç ai contés, il s’en ala tout droit a la mestre cité dou regne, qe Quinsai est apellés, la ou le roi e la raine estoient.

Le roi, quant il vit Baian et sa host, il ha grant doutance: il se parti de cel cité con maintes jens et entre bien .M. nes, et s’en fui en la mer Osiane entres les ysles. Et la raine, qe remés estoit en la cité con grant jens, se porchachoit de defendre au miaus qu’il puet.

Or avint qe la raine demande comant avoit a non. Et adonc li dit l’en qu’il estoit apellé Baian .C. oilz. Et quant la raine oï qe cestui avoit a non .C. oilz, tantost li foi aremenbré de l’astrolomie que disoit que un ome qe avesse .C. oilz dovoit elz tolir lo reingne. Adonc la raine se rendi a Baian. Et aprés qe la roine ‹se›fu rendue, toutes les autres cités et tout le reingne se renderent, qe ja ne font nulle defensse. Et ce fu bien grant conquest, qe en toute le monde ne avoit nul roiame qe la moitié n’auvist de cest, car le roi avoit tant a despendre qe ce estoit merveliosse couse; et si voç dirai aucune des noblité qu’il fasoit.
Sachiés qe chascun an fasoit norir bien .XXm. enfanz peitet, et voç dirai comant.

En celes provences se getent l’enfanz tant tost qu’il en nes. Et ce font les povres femes qe ne le poent norir. Et le roi les fasoit tuit prendre et fasoit iscrivre en quel sengnaus et en quel planete il estoit nes; puis le fasoit nourir por maintes pars et por maintes leus, car il a norise en grant abondance. Et quant un riche home ne avoit filz, il aloit au roi et s’en fasoit doner tan co‹m› il voloit et celes que plus li plasoient. Et encore le roi, quant l’enfanz e la pocele fuissent en ajes de mariere, il donoit la poucelle a l’enfanz a feme et lor donoit tant q’el pooient bien vivre. Et en ceste mainere ongne an en alevoit bie‹n› .XXm. entre masles et femes. Et encore fasoit cestui roi un autre couse: qe, quant il chevauche por aucune voies et il avenist qu’il trovast .II. bieles maison en aüst une pitete, adonc le roi demande por coi cele maison est si peitet e qe ne est si grant con celles autres. Et l’en li disoit qe celle petite maison est a un povre home qe ne a le poïr qui le peuse faire: adonc conmande le roi qe celle maison peitete soit fate si belle et si aute come estoient celles .II. que delés estoient.

Et encore voç di qe cest roi se fasoit tutes foies servir a plus de .M. entre damoisaus et damoisielles. Il mantenoit son reingne en si grant justice qe nulz hi faisoit nul maus et la nuit demoroient les maisonz de les mercandies overte et ne i se trovoit nulle rien moin, car ausi pooit aler de nuit come de jor. Il ne se poroit dir la grant riqesse qe en ceste reingne est.

Or voç ai conté dou reingne. Or voç conterai de la raine: fu moinés au Grant Kaan, e quant le Gran Sire la vit il la fist honorer et servir chieremant come grant dame. Mes do roi son baron en avint que ne oisi jamés de l’isle dou mer Osiane: si se morut. Et por ce noç lairon de lui et de sa feme e de ceste matiere et en torneron a cont{i}er de ‹la› provence dou Mangi, et diron de toutes lor maineres et de lor costumes et lor faites, bie‹n› et ord‹r›eemant, ensi con vos porrés oïr apertemant. Et nos comenceron dou conmençamant, ce est de la cité de Coigangiu.

CXLI
CI DEVISE DE LA CITE DE COIGANGIU

Coigangiu est une mult grant cité e noble et riche qe est a l’entree de la provence dou Mangi, et est ver yseloc. Les jens sun ydules et funt ardoir lor cors mors; il sunt au Grant Kan. Il hi a grandismes quantités des navies, car voç savés, si com je voç ai dit, q’ele est sus le grant flum qe est apellés Caramoran. Et si voç di qe en ceste cité vient en grandisme abondan{dan}ce de mercandies, por ce q’ele est les chief dou reingne de cel part, car maintes cités hi font aporter lor mercandies por ce que les respandent por cel flum a maintes autres cités. Et encore voç di que en ceste cité se fait le sal et en done bien a .XL. cités. Dont le Grant Kaan en a de ceste cité grandisime rende, entre dou sal et dou droit de la gran mercandies qe hi se font.
Or voç avun conté de ceste cité; adonc nos en partiron et vos conteron d’une autre cité qe est apellés Pauchin.

CXLII
CI DIT DE LA CITE DE PAUCHIN

Quant l’en se part de Coigangiu, il ala ver yseloc une jornee por une chaucie qe est a l’entree dou Mangi; et ceste caucie est faite de mout belles pieres, et, dejouste la chaucie, et de le un les et de l’autre, ha eive; et en la provence ne se puet entrer for qe por ceste chaucie. A chief de ceste jornee, treuve l’en une cité, qe est apelés Pauchin, qe mout est bielle cité et grant. Il sunt ydules et font ardoir les cors mors. Il sunt au Grant Kan. Lor monoie ont de carte. Il vivent de mercandies et d’ars; soie ont en grant abundance, dras de soie et dorés de maintes faisonz hi se font asez. Des chouses de vivre ont a grant plantee. Mes autres couse ne i ha qe face a mentovoir, et por ce laieron de ceste et voç parleron d’une autre cité qe est apellés Caiu.

CXLIII
CI DIT DE LA CITE DE CAYU

Quant l’en se part de la cité de Pauchin, l’en ala por yseloc une jornee: adonc treuve l’en une cité, qe est apellés Caiu, qe mout est grant et noble. Il sunt encore ydres et ont monoie de carte et sunt au Grant Kan. Il vivent de mercandies et d’ars. Il ont grant abondance des couses de vivre. Peisonz ont il ultre mesure; chachejonç et venesionz de bestes et de osiaus ont il grandismes quantités, car je voç di qe l’en hi auroit por un venesian gros d’arjent .III. faisanz.
Adonc noç partiron de ceste cité et voç conteron de un autre cité qe est apellés Tigiu.

CXLIV
CI DEVISE DE LA CITE DE TI[N]GIU

Or sachiés qe quant l’en se part de la cité de Cayu il ala une jornee trovant toutes foies casiaus asez et chans et gaaingneries. Et adon{o}c treuve une cité, qe est apelés Ti[n]giu, qe ne est mie trop grant mes planteuse et a assé de tous bien tereine. Les jens sunt ydres et ont monoie de carte, et sunt au Grant Can. Il vivent de mercandies et d’ars, car il se fait grant profit et grant gaagne de plosors merchandies. Et est ver yseloc. Il ont naives aseç; et venesionz de bestes et d’osiaus asez. Et encore sachiés qe a le senestre partie ver levant, loinge de ci trois jornee, est la mer Hosiane, et dou mer Ociane jusque ci en tous les leus se fait le ssal ‹en› grandismes quantités, et hi a une cité qe est apellés Cingui, que mout est grant et riche et noble; et a cest cité se fait tout le sal, qe toute la provence en ‹a› asez; et si voç di tout voiremant qe le Grant Kaan en a gra‹n›t rente et si merveliose qe a poine le poroit croire se ne le veïst. Il sunt ydres et ont monoie de carte, et sunt au Grant Kan.
Et adonc nos partiron de ce et retorneron a Tigiu. Et encore noç partiron de Tigiu, qe bien voç en avon contés, et conteron d’une autre cité qe est apellés.

CXLV
CI DEVISE DE LA CITE DE YANGIU

Quant l’en se parte de Tingiu, il ala por yseloc une jornee por mout belle contree, la ou il a chastiaus et casaus aseç, et adonc treuve une noble cité et grant qe est apellés Yangiu. Et sachiés q’ele est si grant et si poisant qe bien a sout sa seingnorie .XXVII. cités grant et boines et de grant mercandies. En ceste cité siet un des .XII. baronz dou Grant Kaan, car elle est esleue por un des .XII. sejes. Il sunt ydres; lor monoie ont de carte et sunt au Grant Chan. Et meser Marc Pol meisme, celui de cui trate ceste livre, seingneurie ceste cité por trois anz. Il vivent de mercandies et d’ars, car il i se font arnois de chevalers et d’omes d’armes en grandisime quantité, car je voç di tout voirmant qe en ceste cité et environ por sa pertinence demorent maintes homes d’armes.
Il ne a autre couse qe a mentovoir face. Nos partiron de ci et vos conteron des deus grant provence qe do Catai meisme sunt. Elle sunt ver ponent; et por ce qe il hi a bien couse da conter, voç en conteron de elles tous lor costumes et lor usance, et conteron de le une avant, qe est apellé Nanghin.

CXLVI
CI DEVISE DE LA PROVENCE DE NANGHIN

Nanghin est une provence ver ponent, et est dou Mangi meisme, que mout est noble provence et riches. Il sunt ydres et ont monoie de carte, et sunt au Grant Kan. Il vivent de mercandies et d’ars. Il ont soie en abundance; il font dras dorés et de soie de toutes faisonz. Il ont grant plantee de toutes bles et de{s} toutes couses de vivre, car mout est planteuse provence; il ont venesionz et chaceisson asseç. Il font ardoir lor cors mors. Il ont lionz aseç. Il hi a maintes riches mercant, qe mout en a grans grant trëu et grant rende le Gran Sire.
Or nos partiron de ci, car ne a autre chouse qe a mentovoir face. Et adonc voç conteron de la tres noble cité de Saianfu, que bien fait a conter en nostre livre por ce que trop est grant fait son afer.

CXLVII
CI DIT DE LA CITE DE SAIANFU

Saianfu est une cité ‹grant› et noble que bien a sout sa seingnorie .XII. cité et grant et riches. Il hi se fait grant mercandies et grant ars. Il sunt ydres et ont monoie de carte, et funt ardoir lor cors mors. Il sunt au Grant Kan. Il ont soie asez e font dras doré et de maintes faisonz. Il ont venejonz et chaçajonç asez. Elle a toutes les nobles couses qe a noble cité convent. Et si voç di tout voiremant qe ceste cité se tient .III. anz depuis qe tout le Mangi fu rendu. Et toutes foies li estoit grant host dou Grant Chan souvre, mes ne i poit demorer for qe de un les, et ce estoit ver traimontaine, car de toutes les autres parties hi estoit grant lac e porfond. Et le host dou Grant Kan ne la poit asejer qe de celle part de traimontaine. Et il avoient por toutes les autres pars viandes asez, et ce avoient por l’eive. Et si vos di qe jamés ne l’aüse eue se ne fust une cousse qe je vos dirai.
Or sachiés que quant les host dou Grant Kaan fu demorés a le seje de cest cité .III. anz, et il ne la pooient avoir, il en avoient grant ire. Et adonc meissier Nicolau et meser Mafeu et mesier Marc distrent: «Nos vos troveron voie por coi la ville se rendra maintenant». Et celz de l’ost distrent que ce volent il voluntier. Et toutes cestes paroules furent devant le Grant Kan, car les mesajes de celz de l’ost estoient venus por dir au Grant Sire comant il ne poient avoir la cité por aseje, et qe la viande avoient por tel pars qu’il ne la poent tenir. Le Grant Sire dist: «Il convient qe il se face en tel mainere qe cel cité soit prise».

Adonc distrent les .II. freres et lor filz meser Marc: «Grant Sire, nos avon avech nos en nostre mesnie homes qe firont tielz mangan qe giteront si grant pieres qe celes de la cité ne poront sofrir mes se renderont maintenant, puis qe le mangan, ce est trebuche, aura laiens gitee». Le Grant Sire dit a meser Nicolau et a son frere et a so{i}n filz qe ce voloit il mout voluntier, et dist qe il feissent fere cel mangan au plus tost{o} qu’il poront.

Adonc mesere Nicolao e seç freres e son filz, qe avoient en lor masnee un alamainz et un cristien nestorin qe bon mestre estoient de ce faire, lor distrent qe il feissent .II. mangan ou trois qe gitassent pieres de .CCC. livres. E cesti .II. en firent .III. biaus mangan. Et quant il furent fait, le Grant Sire les fait aporter dusqe a seç host qe a l’asié de la cité de Saianfu estoient e que ne la poient avoir. Et quant les trabuc furent venus a l’ost, il les font driçer: et as Tartarç senbloit la greingnor mervoille dou monde. E qe voç en diroie? Quant les trabuc furent drecés e tandu, adonc jete le un une pieres dedenz la ville: la pieres feri es maisonz e ronpi e gasté toutes couses, e fist grant remor et grant temoute.

Et quant les homes de la cité virent ceste male aventure qe jamés ne l’avoient veüe, il en furent si esbaïs et si espuentés qe il ne sevent qe il deusent dir ne fer. Il furent a consoil ensenble e ne sevent prendre consoil comant il de ceste tr‹a›buc poisent escanper. Il distrent qu’il sunt touit mors se il ne se rendent: et adonc pristrent consoil qu’il se renderont en toiutes maineres. Et atant mandent au seingnor de l’oste qu’il se volent rendre en la maineres qe avoient faiti les autres cités de la provence, e qu’il voloient estre sout la seingnorie dou Grant Kan. Et le sire de l’oste dist qe ce voloit il bien. Et adonc les recevi e cele de la cité se renderent, e cel avent por la bonté de mesere Nicolao e meser Mafeo e mesere Marc. E ce ne foi pas peitete cousse, car sachiés qe ceste cité e sa provence est bien une des meior qe aie le Grant Kan, car il en a grant rende e grant profit.
Or vos ai contés de ceste cité, comant elle se rendi por les trebuche qe fist faire meser Nicolau e meser Mafeu et meser Marc. Or noç en lairon de ceste matiere et nos conteron d’une cité qe est apellé Singiu.

CXLVIII
CI DEVISE DE LA CITE DE SINGIU

Or sachiés qe quant l’en se part de la cité de <Y>angiu et il ala por yseloc .XV. miles, adonc treuve une cité qe est apelés Singiu: ne est mie trop grant, mes ele est de grant naives e de grant mercandies. Il sunt ydres et sunt au Grant Kaan; lor monoie est de carte.

Et sachiés qe elle est sus le greingnor flum qe soit au monde, qe est apellés Quian: il est large, en tel leu hi a .X. miles et en tel .VIII. et en tel .VI., et long est plus de .C. jornee. Et por achaison de cest flum cest cité a mout grandisme quantités des naves qui portent por ceste flun maintes couses et maintes mercandies, et por ce est ville de coi le Grant Chan en a grant rende et grant treü.

Et si voç di qe ceste flun vait tant longe et por tantes pars, et tantes cités hi sunt sovre, qe je voç di voiremant qe por ceste flun ala plus naives, e con plus chieres couses et de greignor vailance, qe ne vont por tus les flu‹n›s de cristiens ne por tout lor mer, car je voç di qe je hi vi a cest cité bien Vm nes a une foies, qe toutes najent por ceste flum. Or donc poés vos bien penser, puis que ceste cité qe ne est mie trop grant a tantes nes, quant sunt le autres, car je voç di qe cest flun ala por plus de .XVI. provences, et si hi a sor lui plus de .IIc. cités grant qe toute‹s› ont plus naives de ceste.

Les nes sunt coverte et ont un arbre, mes elle sunt de grant porter, car je voç di q’eles portent da .IIIIm. cantar jusque en .XIIm. de peis au conte de notre contré.
Or nos partiron adonc de ci, qe bien nos en avon conté le fait; et aprés vos conteron d’une autre cité qui est apelé Caiciu. Mes avant vos voil conter une couse, que je avoie dementiqué, que por ce qe bien fait a nostre livre.
Or sachiés qe tutes les nes ne ont sarce de caneve, for que il en ont bien forni les {les} arbres e les voiles. Mes je vos di qu’ele ont le pelorce de canne, con le quele se tirent les nes sor por cest flum. Et entendés qe cest sunt de les cannes groses et longes, qe je voç ai dit en ereres, qe bien sunt longes .XV. pas: il le fendent e ligent le une con l’autre et le font long bien .IIIc. pas, et est plus fort qe ne seroit de chanave.
Or noç lairon de ce e retorneron a Caiciu.

CXLIX
CI DEVISE DE LA CITE DE CAYGIU

Caigiu est une pitete cité et est ver ysceloc. Et sunt ydres et au Grant Kaan; et ont monoie de carte. Elle est sus le flun. Et a ceste cité se recuile grandismes quantités des bles e des ris. Et de ceste cité se porte jusque a la grant cité de Cambalu a la cort dou Grant Kan por eive: ne entendés por mer, mes por flu‹n›s et por lac. Et sachiés qe de les bles, che en ceste cité vient, en vif grant partie de la cort dou Grant Kan. Et si voç di qe le Grant Kaan a fait ordree celles voies de l’eive da ceste cité ci jusque a Canbalu, car il a fait grandismes fosee et large et porfund da le un flum a l’autre e da le un lac ‹a l’›autre, et fait aler l’eive si qe senblent gran flun, et hi vont bien grant nes: et en ceste mainere se vait dou Mangi jusque a la cité de Canbalu. Et encore vos di que ausint se puent aler por tere, car jouste celles voies de l’eive vait la chaucie por tere. Et en ceste mainere se poit aler e por eive e por tere, come vos avés entandu. Et eu mileu de ceste flun, encontre ceste cité, ha une yseles de roches en la quel a un‹n› mostier de idres que hi a .IIc. freres. Et en ceste grant moistier a grandismes quantités de ydules. Et sachiés que cest mostier est chief de maint autres moistier de ydules, qe est ausi come un arcevesquevé.

Or nos partiron de ce et paseron le flum, et voç conteron d’une cité qe est apellés Cinghianfu.

CL
CI DEVISE DE LA CITE DE CINGHIANFU

Cinghianfu est une cité dou Mangi. Les jens sunt ydules et sunt au Grant Kaan, et ont monoie de carte. Il vivent de merchandie et d’ars. Il ont soie aseç. Il font dras dorés et de soies de maintes faisonz. Il hi a riches mercant et grant. Il ont venejonç et chaceison de bestes et de osiaus aseç. Il ont grant plantee des bles et des chouses de vivre.

Il hi a deus e{n}glise de cristienz nestorin, et ce avint des .M.CC.LXXVIII. anz de l’ancarnasionz de Crist en ça, e voç dirai comant il avint. Il fui voir qe unques ne i avoit eu moistier de cristienz, ne neis[un creant] en dieu cristienç, jusque a .M.CC.LXXVIII. anç ‹qe› hi fu seingnor por le Grant Kaan trois anz Marsarchis, qui estoit cristienz nestorin. Et cestui Marsarchis hi fist faire celles .II. eglise, et, de celes tens en cha, hi a e{n}glise, que devant ne i avoit eglise ne cristiens.
Or nos partiron de ceste matiere et voç conteron d’une autre cité mout grant qe est apellés Tinghingui.

CLI
CI DEVISE DE LA CITE DE TINGHINGUI

Quant l’en se part de la cité de Cinghianfu, il ala trois jornee ver ysceloc, toutes foies trovant cités et castiaus aseç de grant mercandies e de grant ars. Il sunt tuit ydres et sunt au Grant Kan, et ont monoie de carte. Et a chief de trois jornee, adonc treuve l’en la cité de Tinghingui, que mout est grant et noble. Et les jens sunt ydres et sunt au Grant Kaan; lor monoie est de carte; il vivent de mercandie e d’ars. Il hi a soie asez: il funt dras dorés et de soie e de maintes faite. Il ont chacejonz et venejonz aseç, e des bestes e de osiaus; il ont grant abondance de toutes couses de vivre, car mout est planteuse tere. Et si vos dirai une mauvese chouse qe celz de celz cité firent e comant il l’acat‹er›ent chieremant.

Il foi voir qe quant la provence dou Mangi se pris por les homes dou Grant Kan et qe Baian en estoit chief, il avint qe ceste Baian envoié une partie de sez jens, qe Alani estoient, qe estoient cristienz, a ceste cité por prandre. Or avint qe cesti Alani la pristent et entrerent dedens la cité et hi treuvent si buen vin qe il en bevent tant qu’il furent tuit evries, si qe se dormirent en tel mainere qe hil ne sentoient ne bien ne maus. Et quant les homes de la cité virent qe celz qe l’avoient pris estoient tiel atornés qe il senbloient homes mors, il ne font deleament, mes tout maintenant en celle nuit les occirent tuit qe ja un seul n’en escanpe.

Et quant Baian, le sire de la grant host, soit qe celz de ceste cité avoient ocis sez homes si desloiaument, il hi mande de sez jens aseç, e la pristent a force. Et si vos di toit voiremant qe, puis qu’il l’ont prise, qu’il li ocistrent a le spee. Et en tiel mainere, com vos avés oï, furent tant homes mors a ceste cité.

Or noç partiron de ci et aleron avant et voç conteron d’une cité qe est apellé Sugiu.

CLII
CI DEVISE DE LA CITE DE SUGIU

Sugiu est une tre noble cité et grant. Il sunt ydules et au Gran Chan, et ont monoie de carte. Il ont soie ‹en› grandisme quantités. Il vivent de mercandies et d’ars. Il font maint dras de soie por lor vestiment. Il hi a grant mercant et riches. Il est si grant q’ele gire environ .XL. miles. Il ha si grandisme quantités des jens que nulz en poroit savoir le nu‹n›bre. Et si voç di qe se il fuissent homes d’armes, cel de la provence dou Mangin, il conquistrént tout l’autre munde: mes il ne sunt pas homes d’armes. Mes je voç di qe il sunt sajes mercant et sotil homes de toutes ars. Et si a grant filosofe et grant mire naturel qe mout sevent bien nature.

Et si voç di tout voirmant qe en ceste cité a bien .VIm. pont de pieres qe bien hi paseroit por desout une galee et .II.

Et encore voç di que en celes montagnes de ceste ville naist le ribarbar et gengibre en grant abondance, car je voç di qe por un venesian gros aurest bien .XL. livre de gengibre fres, que mout est buen. Et sachiés qe elle a sot sa seingnorie .XVI. cité mou grant et de gran mercandies e de grant ars. Et sachiés qe le non de ceste cité, qui est apellé Sugiu, vaut a dir en françois la tere; et un autre cité, que est pres de ci, est apellés le ciel: et cesti non ont elles por lor grant nobilité. Et voç conteron de l’autre noble cité, qe le ciel est apellés.

Or nos partiron de Sugiu et aleron a une cité qe est apellé Vugiu. Et sachiés qe ceste Vugiu est longe de Sugiu une jornee. Elle est mout grant cité et boine et de grant mercandie e de grant ars; e por ce que ne i a couse de novité qe a mentovoir face, nos partiron d’elle et voç conteron d’une autre cité qi est appellé Vughin. Et ceste Vughin est encore une mout grant cité et noble. Il sunt ydres et au Grant Kaan, et ont monoie de carte. Il i a grant quantité de soie et de mantes autres chieres mercandies. Il sunt sajes merchaant et sajes d’ars.

Or nos partiron de ceste cité et voç conteron de la ville de Ciangan.Or sachiés qe ceste citè de Ciangan est mout grant et riqe. Il sunt ydres et sunt au Grant Kaan, et ont monoie de carte. Il vivent de mercandies et d’ars. Il hi se font sendal de maintes faisonz en grandisme quantité. Il ont venejonz et chaceisonz aseç. N’i a autre chouse qe a mentovoir fa‹ce›; et por ce nos partiron de ce et aleron avant, et voç conteron des autres cités, et ce sera de la noble cité de Quinsai, qe est la mestre ville dou roi de Mangi.

CLIII
CI DEVISE DE LA NOBLE CITE DE QUINSAI

Quant l’en se part de la cité de Ciangan, il ala trois jornee la o il a maintes cités et maint chastiaus de grant nobilité et de grant richece que vivent de mercandies e d’ars. Il sunt ydules et sunt au Grant Chan; il ont monoie de carte; il ont habundance de toutes couses da vi‹v›re au cors d’oumes. Et quant l’en est alés tres jornee, adonc treuve l’en la tre nobilisime cité qui est apellé Quinsai, que vaut a dire en franchoit la cité dou ciel.

Et depuis qe nos sonmes la venu, si voç conteron toute sa grant nobilité, por ce que bien fait a conter, qe ce est san faille la plus noble cité e la meilor qe soie au monde. Et adonc voç conteron de seç nobilité, selonc qe la roine de ceste reingne mande por escript a Baian, qe conquisté ceste provence, qe le deus mander au Grant Kan, por ce qe il seuse le grant nobilité de ceste cité, por quoi ne la feist{e} destruere ne gaster. Et selonc que en celle escripture se contenoit, fu verité, selonc ce qe je, Marc Pol, vit puis apertemant a mes iaux.

Il se contenoit tuit primermant ‹que›la cité de Quinsai gir’environ .C. miles et ha .XIIm. pont de pieres, et por chascun de cesti pont, ou por la greingnor partie, poroit bien passer une ‹grant› nes por desout sun arche, et por les autres porroient passer me‹n›dre nes. Et nulz se face mervoille se il ha tant de pont, por ce qe je vos di qe ceste ville est toute en eve et est environ‹é› de eve, et por ce convient qe maint pont hi aie por aler por toute la ville.

Et encore hi se contenoit qe ceste cité avoit .XII. arç: de chascun mestier,: et une chascune ars avoit .XIIm. estasion, ce est a dire .XIIIm. maison, et en chascune estasion avoit au moin .X. homes et tiel .XV. et tiel .XX. et tiel .XL.; et ne entendés pas tous mestre, mes homes qe font ce qe conmandent le mestre. Et tout ce beinçogne por ce qe de ceste cité se fornisent maintes autres cités de la provence. Il hi a tant merchaans et si riches qe font si grant mercandies qe ne est homes qe peust dir la verité, si desmesuree couse sunt.

Et encore voç di que les grant homes et lor femes, et encore tous les chief de les estasion des ars qe je vos ai contés, ne font nulle rien de lor main, mes demorent ausi deliemant et ausi netemant com se il fuissent rois. Et lor dames sunt ausi mout deliés et angelique chouse. Et si voç di qu’il estoit establi por lor roi qe cascun doie faire les ars de son pere; et, se il avesse .Cm. besanç, ne poroit fair autre ars qe sun pere avoit fait.

Et encore voç di qe dever midi a un lac qe gire environ bien .XXX. miles et tout environ a maint biaus palleis et maintes bielles maison si merveillosemant faites qe ne poroient estre miaus devisee ne faites ne plus richemant, qui sunt de gentilz homes e de grant. Et encore hi avoit maintes abbaïes et maint moustier des ydres, que mout sunt en grandisme quantité. Et encore vos di qe en mileu dou lac a deus isles, en les quelz a en cascuns un mout mervelios palais et riches, fait si bien et si aornees qe bien senblent palais d’enperaors. Et quant l’en vuelt faire noses ou convit, il vunt a ceste palais et la font lor noses et lor feste, et iluec treuvent toutes les aparoillement qe beçongne au convivie, ce est de vaicellemant et de tailleor et d’escueles.

Il hi a maintes bieles maisonz en la ville, et por toute la cité a, et, ça et la, grant tore de pieres, la ou les jens portent toutes lor couses quant por la cité s’aprent feu. Et sachiés qe mout sovent s’aprent le feu en la ville, por ce qe il hi a plosors maisonz de leingn. Et si vos di qe les jens sunt ydres et sunt au Grant Kan, et ont monoie de carte. Il menjuent tutes cars, et de chiens e de toutes autres brutes bestes et autres animaus que por ren dou munde nul cristienç de sa ne menjuerént.

Et encore voç di qe en chascune des .XIIm. pont gardent .X. homes por cascune nuit et cascun jors, e cesti sunt por garder la cité qe nul hi feist{i} mauvés couse, ne qe nul fuisse ardis de reveler sa ville. Et encore voç di un autre cousse: qe dedens la ville a un mont, eu quel a desus unae tor, e sus celle tor a une table de lengn en la quel un home la tient en main et hi done dedens d’un maillet, si qe bien se oie mout longe, et a ceste table sone toutes le foies qe le feu s’aprent en la ville ou se il avenist qe aucune brie se foist en la cité; et, tantost qe ce avient, cele table sonent maintinant. Le Grant Kan fait mout bien garder ceste ville et a grandisme jens, por ce qu’ele est chief et seje de toute la provence dou Mangi, e por ce que en ceste cité a grant teçor, et grant rente n’a le Grant Kan, si grant qe qui l’oïst dir a poine le poroit croire. Et encore la fait garder le Grant Sire si bien et a tantes jens por doute que il ne se revelent.

E saquiés tuit voiremant qe en ceste ville toutes les voies ‹sunt› enastraqé de pieres e de maton cuit, et ausint sunt toutes les voies et les caucie de touite la provence dou Mangi enastraqé, si que l’en la puet chavaucher toute netemant et a chevalz et a piés.

Et encore voç di qe en cest ville a bien .IIIm. bagni, ce sunt estuves, la o les homes se prennent grant delit; et hi vont plusors foies le mois, car il vivent mout netemant de lor cors. E si vos di qu’il sunt les plus biaus bagni e les meior et les greingnor qe soient au monde, car je vos di qe il sunt si grant qe bien hi se poient baingner a une foies .C. homes ou .C. femes.

Et encore vos fais savoir qe, .XXV. miles loinge de ceste cité, est la mere Osiane, entre grec et levant, et iluec a une cité qe est apellé Ganfu, et illuec a mout buen port et hi vient grandismes naives con grandismes mercandies e de grand vailance de Yndie e d’autres pars, e da ceste cité au port a un grant flun dont les nes poent venir dusqe a la cité, et encore vait ceste flun por autres pars plus longe qe a ceste cité.

Et encore voç di qe la provence dou Mangi le a le Grant Kan partie en .VIIII. pars, ce est a dir qu’il en a fait .VIIII. grandismes rois, si qe cascun est grant roiame; mes toutes foies entendés qe tuit cesti rois hi sunt por loe Grant Kan, et en ceste mainere qe il font chascun an la raison de chascun reingne por soi as fators dou Grant Sire des le rende e de toutes couses. Et en ceste cité demore le un de cesti .VIIII. rois et seingnorie plus de .C.XL. cités grant e riches. Et si voç dirai encore une couse de coi voç serés mout merveiant, car je vos di qe en la provence dou Mangi a bien .M.CC. cités, et en cascune a garde por le Grant Kan si grant com je vos dirai. Sachiés tuit voiramant qe en chascune cité, celle qe moi‹n› en a, sont .M. homes, et de tielz hi a qe est gardee de .Xm. et telz de .XXm. e tiel de .XXXm., si qe bien sunt si grant en no‹n›bre qe a poine se poroit conter. Mes ne entendés qe cesti homes soient tuit Tartars, mes sunt dou Catai. E cesti homes qe ceste cités gardent ne sunt tuit a chevaus, mes une grant parties a piés, car tuit sunt homes dou Grant Kan. Et sommeemant vos di con tute verité qe l’afer de la provence dou Mangi est si tres grant couse, et de richese e de rende e de profit qe n’a le Grant Kan, qe ne est home qe l’oïsse conter e ne le veïsse qe le peust croire. Et a poine se poroit escrivre la grant nobilité de ceste provence, e por ce m’en tarai atant, qe ne vos en dirai grantment desormés. Me si voç en dirai aucune couse encore, e puis nos en partiron.

Or sachiés qe toutes les jens dou Mangi ont tel uxance com je voç dirai. Il est voir qe, tantost qe l’enfant est nes, le pere ou la mere font scrivre le jor et le point e l’ore qu’il fo nes et en quel seingne et en quel planet, si qe chascun set sa nativité. Et quant aucun velt aler en autre part por fer son viages, el s’en vait a les astroniqe e li dit sa nativité, e cel lor dit se il est bouen l’aler en cel viages ou non, e maintes foies li destorbent de lor viajes: car sachiés qe lor astroniqe sunt sajes de lor ars e de encantemant diabolice, si qe bien dient a les homes maintes couses as quelz il donent mout foies.

Et encore voç di qe quant les cors mors sunt porté a ardoir, tuite les parentes, femes et homes, se vestent de caneva por dolor e vont con le cors qe est portés, e moinent con lor estormens e vont cantant orasion de idules. E quant il sunt venu o le cors doit estre ars, il s’arestent et font fa‹i›re chevaus et esclaus, masles et femes, et camiaus et dras dorés en grant abundance: e toutes cestes couses font de carte. Et quant il ont tout ce fait, il font le grant feu et ardent le cors con ceste couses, et dient qe celui mors aura toutes celles chouses en l’autre monde, vif de carne e d’oses, et la monoie d’or. E dient que tout le onor que il li font quant il s’arde, tout altertel le sera fait en l’autre monde por les lor diex e por le ydules.

Et en ceste cité est le palais dou roi qe se fuï, qe seingnor estoit ou Mangi, qui est le plus biaus e le plus noble qe soit au monde; e vos en diviserai aucune cousse. Or sachiés qe le palais gire environ .X. miles et est murés cun autes mures, toutes as querriaus, et dedens as mures sunt maint biaus jardis con tuit les buens fruit qe home seust deviser. Il hi a maintes fontaines et plusors lac, la o il ‹a› maint buen peison. Et, eu mileu, est le palais mout grandissme et biaus. Il a une si gran sale et si belle, qe grandisme quantité des jens hi poroient demorer et menjuere a table. La sale est toute portraite et pointe a penture d’or, et hi a maintes estoires et maintes bestes et hosiaus et chevalers et dames, et a maintes mervoilles. Il est mout bielle viste a garder, car en toutes les murs et en toutes covreoure ne poroit l’en veoir che pintures a or. Et que voç en diroie? Sachiés qe je ne vos poroie deviser la gran nobelité de cesti palais, mes je voç en dirai brefmant et sommeemant tout la veritévirité. ‹Sachiés› de voir qe cest palais a .XX. sales, toutes d’une grant et d’un paroil; et sunt bien si grant qe .Xm. homes hi poroient menuier a table aaisemant; et sunt toute pointe a ouvre d’or mout noblemant. Et si voç di qe ceste palais ha bien .M. canbres, ce sunt maison bielles et grant, e de dormir et de mengier. Les frut et les pesciere vos ai contés.

Et encore sachiés tout voiremant qe en ceste cité a .C.LX. tomain de feu, ce est a dir .C.LX. tomain des maisonz, et vos di qe le tomain est .Xm., et adonc devés savoir que sunt en sumes .MDCm. de maison, entre lez quelz ha grant quantité de riche palais. Il hi a une gliese de cristienz nestorin solement.

Et depuis qe je voç ai devissé de la cité, si voç dirai une chouse qe bien fait a conter. Or sachiés qe tous les borçois de ceste cité, et encore de toutes les autres, ont un tiel costume et usance, car chascun a, sor la porte de sa maison, escript son non et de sa feme et de seç filz et des femes seç filz et de seç esclaus et de tous celz de sa maisonz; et encore hi est escrit quant qevaus il tient. Et se il avint qe aucun en more, il font hoster son non; et se aucun hi naist, si hi est ausi joint sez nons. Et en ceste mainere le seingnor de chascune cité sevent toutes les jens que il ont en lor villes. Et ausi se fait por toute la provence dou Mangi et de cele dou Chatai. Et encore voç dirai une autre bielle mainere qe il ha: car sacchiés qe tuit celz qe tienent herbergies e que herbergient les viandans, tuit celz qe en lor erbergies erbergent, escrivent por lor non, et quel jor de quel mois hi erbergie, si qe, por tout l’an, poit savoir le Grant Kan qui vait e qui vient por toute sa tere, et ce est bien couse que afiert a sajes homes.

Or voç ai dit de cestes une partie, e desormés voç voil conter la grant rende qe ‹le Grant Kan a de› ceste cité con sa pertinence, qui est de les .VIIII. part le une dou Mangi.

CXXXI (Book II, Chapter 59)
CONCERNING THE PROVINCE OF CUIJU

Cuiju is a province towards the East. After leaving Coloman you travel along a river for 12 days, meeting with a good number of towns and villages, but nothing worthy of particular mention. After you have travelled those twelve days along the river you come to a great and noble city which is called Fungul.

The people are Idolaters and subject to the Great Kaan, and live by trade and handicrafts. You must know they manufacture stuffs of the bark of certain trees which form very fine summer clothing. They are good soldiers, and have paper-money. For you must understand that henceforward we are in the countries where the Great Kaan's paper-money is current.

The country swarms with lions to that degree that no man can venture to sleep outside his house at night. Moreover, when you travel on that river, and come to a halt at night, unless you keep a good way from the bank the lions will spring on the boat and snatch one of the crew and make off with him and devour him. And but for a certain help that the inhabitants enjoy, no one could venture to travel in that province, because of the multitude of those lions, and because of their strength and ferocity.
But you see they have in this province a large breed of dogs, so fierce and bold that two of them together will attack a lion. So every man who goes a journey takes with him a couple of those dogs, and when a lion appears they have at him with the greatest boldness, and the lion turns on them, but can't touch them for they are very deft at eschewing his blows. So they follow him, perpetually giving tongue, and watching their chance to give him a bite in the rump or in the thigh, or wherever they may. The lion makes no reprisal except now and then to turn fiercely on them, and then indeed were he to catch the dogs it would be all over with them, but they take good care that he shall not. So, to escape the dogs' din, the lion makes off, and gets into the wood, where mayhap he stands at bay against a tree to have his rear protected from their annoyance. And when the travellers see the lion in this plight they take to their bows, for they are capital archers, and shoot their arrows at him till he falls dead. And 'tis thus that travellers in those parts do deliver themselves from those lions.
They have a good deal of silk and other products which are carried up and down, by the river of which we spoke, into various quarters.
You travel along the river for twelve days more, finding a good many towns all along, and the people always Idolaters, and subject to the Great Kaan, with paper-money current, and living by trade and handicrafts. There are also plenty of fighting men. And after travelling those twelve days you arrive at the city of Sindafu of which we spoke in this book some time ago.
From Sindafu you set out again and travel some 70 days through the provinces and cities and towns which we have already visited, and all which have been already particularly spoken of in our Book. At the end of those 70 days you come to Juju where we were before.
From Juju you set out again and travel four days towards the south, finding many towns and villages. The people are great traders and craftsmen, are all Idolaters, and use the paper-money of the Great Kaan their Sovereign. At the end of those four days you come to the city of Cacanfu belonging to the province of Cathay, and of it I shall now speak.

CXXXII-CXXXIII (Book II, Chapter 60) CONCERNING THE CITIES OF CACANFU AND OF CHANGLU

Cacanfu is a noble city. The people are Idolaters and burn their dead; they have paper-money, and live by trade and handicrafts. For they have plenty of silk from which they weave stuffs of silk and gold, and sendals in large quantities. [There are also certain Christians at this place, who have a church.] And the city is at the head of an important territory containing numerous towns and villages. [A great river passes through it, on which much merchandise is carried to the city of Cambaluc, for by many channels and canals it is connected therewith.

We will now set forth again, and travel three days towards the south, and then we come to a town called Changlu. This is another great city belonging to the Great Kaan, and to the province of Cathay. The people have paper-money, and are Idolaters and burn their dead. And you must know they make salt in great quantities at this place; I will tell you how 'tis done.

A kind of earth is found there which is exceedingly salt. This they dig up and pile in great heaps. Upon these heaps they pour water in quantities till it runs out at the bottom; and then they take up this water and boil it well in great iron cauldrons, and as it cools it deposits a fine white salt in very small grains. This salt they then carry about for sale to many neighbouring districts, and get great profit thereby. There is nothing else worth mentioning, so let us go forward five days' journey, and we shall come to a city called Chinangli.

CXXXIV (Book II, Chapter 61)
CONCERNING THE CITY OF CHINANGLI, AND THAT OF TADINFU, AND THE REBELLION OF LITAN

Chinangli is a city of Cathay as you go south, and it belongs to the Great Kaan; the people are Idolaters, and have paper-money. There runs through the city a great and wide river, on which a large traffic in silk goods and spices and other costly merchandize passes up and down.
When you travel south from Chinangli for five days, you meet everywhere with fine towns and villages, the people of which are all Idolaters, and burn their dead, and are subject to the Great Kaan, and have paper-money, and live by trade and handicrafts, and have all the necessaries of life in great abundance. But there is nothing particular to mention on the way till you come, at the end of those five days, to Tadinfu.

(The title for this chapter is absent in Yule's text)

This, you must know, is a very great city, and in old times was the seat of a great kingdom; but the Great Kaan conquered it by force of arms. Nevertheless it is still the noblest city in all those provinces. There are very great merchants here, who trade on a great scale, and the abundance of silk is something marvellous. They have, moreover, most charming gardens abounding with fruit of large size. The city of Tadinfu hath also under its rule eleven imperial cities of great importance, all of which enjoy a large and profitable trade, owing to that immense produce of silk.

Now, you must know, that in the year of Christ, 1273, the Great Kaan had sent a certain Baron called Liytan Sangon, with some 80,000 horse, to this province and city, to garrison them. And after the said captain had tarried there a while, he formed a disloyal and traitorous plot, and stirred up the great men of the province to rebel against the Great Kaan. And so they did; for they broke into revolt against their sovereign lord, and refused all obedience to him, and made this Liytan, whom their sovereign had sent thither for their protection, to be the chief of their revolt.
When the Great Kaan heard thereof he straightway despatched two of his Barons, one of whom was called Aguil and the other Mongotay; giving them 100,000 horse and a great force of infantry. But the affair was a serious one, for the Barons were met by the rebel Liytan with all those whom he had collected from the province, mustering more than 100,000 horse and a large force of foot. Nevertheless in the battle Liytan and his party were utterly routed, and the two Barons whom the Emperor had sent won the victory. When the news came to the Great Kaan he was right well pleased, and ordered that all the chiefs who had rebelled, or excited others to rebel, should be put to a cruel death, but that those of lower rank should receive a pardon. And so it was done. The two Barons had all the leaders of the enterprise put to a cruel death, and all those of lower rank were pardoned. And thenceforward they conducted themselves with loyalty towards their lord.
Now having told you all about this affair, let us have done with it, and I will tell you of another place that you come to in going south, which is called Sinju-Matu.

CXXXVI (Book II, Chapter 62)
CONCERNING THE NOBLE CITY OF SINJUMATU

On leaving Tadinfu you travel three days towards the south, always finding numbers of noble and populous towns and villages flourishing with trade and manufactures. There is also abundance of game in the country, and everything in profusion.
When you have travelled those three days you come to the noble city of Sinjumatu, a rich and fine place, with great trade and manufactures. The people are Idolaters and subjects of the Great Kaan, and have paper-money, and they have a river which I can assure you brings them great gain, and I will tell you about it.
You see the river in question flows from the South to this city of Sinjumatu. And the people of the city have divided this larger river in two, making one half of it flow east and the other half flow west; that is to say, the one branch flows towards Manzi and the other towards Cathay. And it is a fact that the number of vessels at this city is what no one would believe without seeing them. The quantity of merchandize also which these vessels transport to Manzi and Cathay is something marvellous; and then they return loaded with other merchandize, so that the amount of goods borne to and fro on those two rivers is quite astonishing.

CXXXVII (Book 2, Chapter 63)
CONCERNING THE CITIES OF LINJU AND PIJU

On leaving the city of Sinju-matu you travel for eight days towards the south, always coming to great and rich towns and villages flourishing with trade and manufactures. The people are all subjects of the Great Kaan, use paper-money, and burn their dead.

At the end of those eight days you come to the city of Linju, in the province of the same name of which it is the capital. It is a rich and noble city, and the men are good soldiers, natheless they carry on great trade and manufactures. There is great abundance of game in both beasts and birds, and all the necessaries of life are in profusion. The place stands on the river of which I told you above. And they have here great numbers of vessels, even greater than those of which I spoke before, and these transport a great amount of costly merchandize.

So, quitting this province and city of Linju, you travel three days more towards the south, constantly finding numbers of rich towns and villages. These still belong to Cathay; and the people are all Idolaters, burning their dead, and using paper-money, that I mean of their Lord the Great Kaan, whose subjects they are. This is the finest country for game, whether in beasts or birds, that is anywhere to be found, and all the necessaries of life are in profusion.
At the end of those three days you find the city of Piju, a great, rich, and noble city, with large trade and manufactures, and a great production of silk. This city stands at the entrance to the great province of Manzi, and there reside at it a great number of merchants who despatch carts from this place loaded with great quantities of goods to the different towns of Manzi. The city brings in a great revenue to the Great Kaan.

CXXXIX (Book II, Chapter 64)
CONCERNING THE CITY OF SIJU, AND THE GREAT RIVER CARAMORAN

When you leave Piju you travel towards the south for two days, through beautiful districts abounding in everything, and in which you find quantities of all kinds of game. At the end of those two days you reach the city of Siju, a great, rich, and noble city, flourishing with trade and manufactures. The people are Idolaters, burn their dead, use paper-money, and are subjects of the Great Kaan. They possess extensive and fertile plains producing abundance of wheat and other grain. But there is nothing else to mention, so let us proceed and tell you of the countries further on.

On leaving Siju you ride south for three days, constantly falling in with fine towns and villages and hamlets and farms, with their cultivated lands. There is plenty of wheat and other corn, and of game also; and the people are all Idolaters and subjects of the Great Kaan.

At the end of those three days you reach the great river Caramoran, which flows hither from Prester John's country. It is a great river, and more than a mile in width, and so deep that great ships can navigate it. It abounds in fish, and very big ones too. You must know that in this river there are some 15,000 vessels, all belonging to the Great Kaan, and kept to transport his troops to the Indian Isles whenever there may be occasion; for the sea is only one day distant from the place we are speaking of. And each of these vessels, taking one with another, will require 20 mariners, and will carry 15 horses with the men belonging to them, and their provisions, arms, and equipments.

Hither and thither, on either bank of the river, stands a town; the one facing the other. The one is called Coiganju and the other Caiju; the former is a large place, and the latter a little one. And when you pass this river you enter the great province of Manzi. So now I must tell you how this province of Manzi was conquered by the Great Kaan.

CXL (Book 2, Chapter 65)
HOW THE GREAT KAAN CONQUERED THE PROVINCE OF MANZI

You must know that there was a King and Sovereign lord of the great territory of Manzi who was styled Facfur, so great and puissant a prince, that for vastness of wealth and number of subjects and extent of dominion, there was hardly a greater in all the earth except the Great Kaan himself. But the people of his land were anything rather than warriors; all their delight was in women, and nought but women; and so it was above all with the King himself, for he took thought of nothing else but women, unless it were of charity to the poor.
In all his dominion there were no horses; nor were the people ever inured to battle or arms, or military service of any kind. Yet the province of Manzi is very strong by nature, and all the cities are encompassed by sheets of water of great depth, and more than an arblast-shot in width; so that the country never would have been lost, had the people but been soldiers. But that is just what they were not; so lost it was.
Now it came to pass, in the year of Christ's incarnation, 1268, that the Great Kaan, the same that now reigneth, despatched thither a Baron of his whose name was Bayan Chincsan, which is as much as to say "Bayan Hundred Eyes." And you must know that the King of Manzi had found in his horoscope that he never should lose his Kingdom except through a man that had an hundred eyes; so he held himself assured in his position, for he could not believe that any man in existence could have an hundred eyes. There, however, he deluded himself, in his ignorance of the name of Bayan.
This Bayan had an immense force of horse and foot entrusted to him by the Great Kaan, and with these he entered Manzi, and he had also a great number of boats to carry both horse and food when need should be. And when he, with all his host, entered the territory of Manzi and arrived at this city of Coiganju—whither we now are got, and of which we shall speak presently—he summoned the people thereof to surrender to the Great Kaan; but this they flatly refused. On this Bayan went on to another city, with the same result, and then still went forward; acting thus because he was aware that the Great Kaan was despatching another great host to follow him up.
What shall I say then? He advanced to five cities in succession, but got possession of none of them; for he did not wish to engage in besieging them and they would not give themselves up. But when he came to the sixth city he took that by storm, and so with a second, and a third, and a fourth, until he had taken twelve cities in succession. And when he had taken all these he advanced straight against the capital city of the kingdom, which was called Kinsay, and which was the residence of the King and Queen.
And when the King beheld Bayan coming with all his host, he was in great dismay, as one unused to see such sights. So he and a great company of his people got on board a thousand ships and fled to the islands of the Ocean Sea, whilst the Queen who remained behind in the city took all measures in her power for its defence, like a valiant lady.

Now it came to pass that the Queen asked what was the name of the captain of the host, and they told her that it was Bayan Hundred-Eyes. So when she wist that he was styled Hundred-Eyes, she called to mind how their astrologers had foretold that a man of an hundred eyes should strip them of the kingdom. Wherefore she gave herself up to Bayan, and surrendered to him the whole kingdom and all the other cities and fortresses, so that no resistance was made. And in sooth this was a goodly conquest, for there was no realm on earth half so wealthy. The amount that the King used to expend was perfectly marvellous; and as an example I will tell you somewhat of his liberal acts.
In those provinces they are wont to expose their newborn babes; I speak of the poor, who have not the means of bringing them up. But the King used to have all those foundlings taken charge of, and had note made of the signs and planets under which each was born, and then put them out to nurse about the country. And when any rich man was childless he would go to the King and obtain from him as many of these children as he desired. Or, when the children grew up, the King would make up marriages among them, and provide for the couples from his own purse. In this manner he used to provide for some 20,000 boys and girls every year.
I will tell you another thing this King used to do. If he was taking a ride through the city and chanced to see a house that was very small and poor standing among other houses that were fine and large, he would ask why it was so, and they would tell him it belonged to a poor man who had not the means to enlarge it. Then the King would himself supply the means. And thus it came to pass that in all the capital of the kingdom of Manzi, Kinsay by name, you should not see any but fine houses.
This King used to be waited on by more than a thousand young gentlemen and ladies, all clothed in the richest fashion. And he ruled his realm with such justice that no malefactors were to be found therein. The city in fact was so secure that no man closed his doors at night, not even in houses and shops that were full of all sorts of rich merchandize. No one could do justice in the telling to the great riches of that country, and to the good disposition of the people.

Now that I have told you about the kingdom, I will go back to the Queen. You must know that she was conducted to the Great Kaan, who gave her an honourable reception, and caused her to be served with all state, like a great lady as she was. But as for the King her husband, he never more did quit the isles of the sea to which he had fled, but died there. So leave we him and his wife and all their concerns, and let us return to our story, and go on regularly with our account of the great province of Manzi and of the manners and customs of its people. And, to begin at the beginning, we must go back to the city of Coiganju, from which we digressed to tell you about the conquest of Manzi.

CXLI (Book II, Chapter 66)
CONCERNING THE CITY OF COIGANJU

Coiganju is, as I have told you already, a very large city standing at the entrance to Manzi. The people are Idolaters and burn their dead, and are subject to the Great Kaan. They have a vast amount of shipping, as I mentioned before in speaking of the River Caramoran. And an immense quantity of merchandize comes hither, for the city is the seat of government for this part of the country. Owing to its being on the river, many cities send their produce thither to be again thence distributed in every direction.

A great amount of salt also is made here, furnishing some forty other cities with that article, and bringing in a large revenue to the Great Kaan.

CXLII-CXLIII (Book II, Chapter 67)
OF THE CITIES OF PAUKIN AND CAYU

When you leave Coiganju you ride south-east for a day along a causeway laid with fine stone, which you find at this entrance to Manzi. On either hand there is a great expanse of water, so that you cannot enter the province except along this causeway. At the end of the day's journey you reach the fine city of Paukin. The people are Idolaters, burn their dead, are subject to the Great Kaan, and use paper-money. They live by trade and manufactures and have great abundance of silk, whereof they weave a great variety of fine stuffs of silk and gold. Of all the necessaries of life there is great store.

When you leave Paukin you ride another day to the south-east, and then you arrive at the city of Cayu. The people are Idolaters (and so forth). They live by trade and manufactures and have great store of all necessaries, including fish in great abundance. There is also much game, both beast and bird, insomuch that for a Venice.

CXLIV-CXLV (Book II, Chapter 68)
OF THE CITIES OF TIJU, TINJU, AND YANJU

When you leave Cayu, you ride another day to the south-east through a constant succession of villages and fields and fine farms until you come to Tiju, which is a city of no great size but abounding in everything. The people are Idolaters (and so forth). There is a great amount of trade, and they have many vessels. And you must know that on your left hand, that is towards the east, and three days' journey distant, is the Ocean Sea.

At every place between the sea and the city salt is made in great quantities. And there is a rich and noble city called Tinju, at which there is produced salt enough to supply the whole province, and I can tell you it brings the Great Kaan an incredible revenue. The people are Idolaters and subject to the Kaan. Let us quit this, however, and go back to Tiju.

Again, leaving Tiju, you ride another day towards the south-east, and at the end of your journey you arrive at the very great and noble city of Yanju, which has seven-and-twenty other wealthy cities under its administration; so that this Yanju is, you see, a city of great importance. It is the seat of one of the Great Kaan's Twelve Barons, for it has been chosen to be one of the Twelve Sings. The people are Idolaters and use paper-money, and are subject to the Great Kaan. And Messer Marco Polo himself, of whom this book speaks, did govern this city for three full years, by the order of the Great Kaan. The people live by trade and manufactures, for a great amount of harness for knights and men-at-arms is made there. And in this city and its neighbourhood a large number of troops are stationed by the Kaan's orders.
There is no more to say about it. So now I will tell you about two great provinces of Manzi which lie towards the west. And first of that called Nanghin.

CXLVI (Book II, Chapter 69)
CONCERNING THE CITY OF NANGHIN

Nanghin is a very noble Province towards the west. The people are Idolaters (and so forth) and live by trade and manufactures. They have silk in great abundance, and they weave many fine tissues of silk and gold. They have all sorts of corn and victuals very cheap, for the province is a most productive one. Game also is abundant, and lions too are found there. The merchants are great and opulent, and the Emperor draws a large revenue from them, in the shape of duties on the goods which they buy and sell.
And now I will tell you of the very noble city of Saianfu, which well deserves a place in our book, for there is a matter of great moment to tell about it.

CXLVII (Book II, Chapter 70)
CONCERNING THE VERY NOBLE CITY OF SAIANFU, AND HOW ITS CAPTURE WAS EFFECTED

Saianfu is a very great and noble city, and it rules over twelve other large and rich cities, and is itself a seat of great trade and manufacture. The people are Idolaters (and so forth). They have much silk, from which they weave fine silken stuffs; they have also a quantity of game, and in short the city abounds in all that it behoves a noble city to possess.
Now you must know that this city held out against the Great Kaan for three years after the rest of Manzi had surrendered. The Great Kaan's troops made incessant attempts to take it, but they could not succeed because of the great and deep waters that were round about it, so that they could approach from one side only, which was the north. And I tell you they never would have taken it, but for a circumstance that I am going to relate.

You must know that when the Great Kaan's host had lain three years before the city without being able to take it, they were greatly chafed thereat. Then Messer Nicolo Polo and Messer Maffeo and Messer Marco said: "We could find you a way of forcing the city to surrender speedily;" whereupon those of the army replied, that they would be right glad to know how that should be. All this talk took place in the presence of the Great Kaan. For messengers had been despatched from the camp to tell him that there was no taking the city by blockade, for it continually received supplies of victual from those sides which they were unable to invest; and the Great Kaan had sent back word that take it they must, and find a way how.

Then spoke up the two brothers and Messer Marco the son, and said: "Great Prince, we have with us among our followers men who are able to construct mangonels which shall cast such great stones that the garrison will never be able to stand them, but will surrender incontinently, as soon as the mangonels or trebuchets shall have shot into the town." The Kaan bade them with all his heart have such mangonels made as speedily as possible. Now Messer Nicolo and his brother and his son immediately caused timber to be brought, as much as they desired, and fit for the work in hand.

And they had two men among their followers, a German and a Nestorian Christian, who were masters of that business, and these they directed to construct two or three mangonels capable of casting stones of 300 lbs. weight. Accordingly they made three fine mangonels, each of which cast stones of 300 lbs. weight and more. And when they were complete and ready for use, the Emperor and the others were greatly pleased to see them, and caused several stones to be shot in their presence; whereat they marvelled greatly and greatly praised the work. And the Kaan ordered that the engines should be carried to his army which was at the leaguer of Saianfu. And when the engines were got to the camp they were forthwith set up, to the great admiration of the Tartars. And what shall I tell you? When the engines were set up and put in gear, a stone was shot from each of them into the town. These took effect among the buildings, crashing and smashing through everything with huge din and commotion.

And when the townspeople witnessed this new and strange visitation they were so astonished and dismayed that they wist not what to do or say. They took counsel together, but no counsel could be suggested how to escape from these engines, for the thing seemed to them to be done by sorcery. They declared that they were all dead men if they yielded not, so they determined to surrender on such conditions as they could get. Wherefore they straightway sent word to the commander of the army that they were ready to surrender on the same terms as the other cities of the province had done, and to become the subjects of the Great Kaan; and to this the captain of the host consented. So the men of the city surrendered, and were received to terms; and this all came about through the exertions of Messer Nicolo, and Messer Maffeo, and Messer Marco; and it was no small matter. For this city and province is one of the best that the Great Kaan possesses, and brings him in great revenues.

CXLVIII (Book II, Chapter 71)
CONCERNING THE CITY OF SINJU AND THE GREAT RIVER KIAN

You must know that when you leave the city of Yanju, after going 15 miles south-east, you come to a city called Sinju, of no great size, but possessing a very great amount of shipping and trade. The people are Idolaters and subject to the Great Kaan, and use paper-money.

And you must know that this city stands on the greatest river in the world, the name of which is Kian. It is in some places ten miles wide, in others eight, in others six, and it is more than 100 days' journey in length from one end to the other. This it is that brings so much trade to the city we are speaking of; for on the waters of that river merchandize is perpetually coming and going, from and to the various parts of the world, enriching the city, and bringing a great revenue to the Great Kaan.

And I assure you this river flows so far and traverses so many countries and cities that in good sooth there pass and repass on its waters a great number of vessels, and more wealth and merchandize than on all the rivers and all the seas of Christendom put together! It seems indeed more like a Sea than a River. Messer Marco Polo said that he once beheld at that city 15,000 vessels at one time. And you may judge, if this city, of no great size, has such a number, how many must there be altogether, considering that on the banks of this river there are more than sixteen provinces and more than 200 great cities, besides towns and villages, all possessing vessels?
Messer Marco Polo aforesaid tells us that he heard from the officer employed to collect the Great Kaan's duties on this river that there passed up-stream 200,000 vessels in the year, without counting those that passed down! [Indeed as it has a course of such great length, and receives so many other navigable rivers, it is no wonder that the merchandize which is borne on it is of vast amount and value. And the article in largest quantity of all is salt, which is carried by this river and its branches to all the cities on their banks, and thence to the other cities in the interior.
The vessels which ply on this river are decked. They have but one mast, but they are of great burthen, for I can assure you they carry (reckoning by our weight) from 4000 up to 12,000 cantars each.
Now we will quit this matter and I will tell you of another city called Caiju. But first I must mention a point I had forgotten.

You must know that the vessels on this river, in going up-stream have to be tracked, for the current is so strong that they could not make head in any other manner. Now the tow-line, which is some 300 paces in length, is made of nothing but cane. 'Tis in this way: they have those great canes of which I told you before that they are some fifteen paces in length; these they take and split from end to end [into many slender strips], and then they twist these strips together so as to make a rope of any length they please. And the ropes so made are stronger than if they were made of hemp.
[There are at many places on this river hills and rocky eminences on which the idol-monasteries and other edifices are built; and you find on its shores a constant succession of villages and inhabited places.

CXLIX (Book II, Chapter 72)
CONCERNING THE CITY OF CAIJU

Caiju is a small city towards the south-east. The people are subject to the Great Kaan and have paper-money. It stands upon the river before mentioned. At this place are collected great quantities of corn and rice to be transported to the great city of Cambaluc for the use of the Kaan's Court; for the grain for the Court all comes from this part of the country. You must understand that the Emperor hath caused a water-communication to be made from this city to Cambaluc, in the shape of a wide and deep channel dug between stream and stream, between lake and lake, forming as it were a great river on which large vessels can ply. And thus there is a communication all the way from this city of Caiju to Cambaluc; so that great vessels with their loads can go the whole way. A land road also exists, for the earth dug from those channels has been thrown up so as to form an embanked road on either side. Just opposite to the city of Caiju, in the middle of the River, there stands a rocky island on which there is an idol-monastery containing some 200 idolatrous friars, and a vast number of idols. And this Abbey holds supremacy over a number of other idol-monasteries, just like an archbishop's see among Christians.
Now we will leave this and cross the river, and I will tell you of a city called Chinghianfu.

CL (Book II, Chapter 73)
OF THE CITY OF CHINGHIANFU

Chinghianfu is a city of Manzi. The people are Idolaters and subject to the Great Kaan, and have paper-money, and live by handicrafts and trade. They have plenty of silk, from which they make sundry kinds of stuffs of silk and gold. There are great and wealthy merchants in the place; plenty of game is to be had, and of all kinds of victual.

There are in this city two churches of Nestorian Christians which were established in the year of our Lord 1278; and I will tell you how that happened. You see, in the year just named, the Great Kaan sent a Baron of his whose name was Mar Sarghis, a Nestorian Christian, to be governor of this city for three years. And during the three years that he abode there he caused these two Christian churches to be built, and since then there they are. But before his time there was no church, neither were there any Christians.

CLI (Book II, Chapter 74)
OF THE CITY OF CHINGINJU AND THE SLAUGHTER OF CERTAIN ALANS THERE

Leaving the city of Chinghianfu and travelling three days south-east through a constant succession of busy and thriving towns and villages, you arrive at the great and noble city of Chinginju. The people are Idolaters, use paper-money, and are subject to the Great Kaan. They live by trade and handicrafts, and they have plenty of silk. They have also abundance of game, and of all manner of victuals, for it is a most productive territory. Now I must tell you of an evil deed that was done, once upon a time, by the people of this city, and how dearly they paid for it.

You see, at the time of the conquest of the great province of Manzi, when Bayan was in command, he sent a company of his troops, consisting of a people called Alans, who are Christians, to take this city. They took it accordingly, and when they had made their way in, they lighted upon some good wine. Of this they drank until they were all drunk, and then they lay down and slept like so many swine. So when night fell, the townspeople, seeing that they were all dead-drunk, fell upon them and slew them all; not a man escaped.

And when Bayan heard that the townspeople had thus treacherously slain his men, he sent another Admiral of his with a great force, and stormed the city, and put the whole of the inhabitants to the sword; not a man of them escaped death. And thus the whole population of that city was exterminated.

Now we will go on, and I will tell you of another city called Suju.

CLII (Book II, Chapter 75)
OF THE NOBLE CITY OF SUJU

Suju is a very great and noble city. The people are Idolaters, subjects of the Great Kaan, and have paper-money. They possess silk in great quantities, from which they make gold brocade and other stuffs, and they live by their manufactures and trade.
The city is passing great, and has a circuit of some 60 miles; it hath merchants of great wealth and an incalculable number of people. Indeed, if the men of this city and of the rest of Manzi had but the spirit of soldiers they would conquer the world; but they are no soldiers at all, only accomplished traders and most skilful craftsmen. There are also in this city many philosophers and leeches, diligent students of nature.

And you must know that in this city there are 6,000 bridges, all of stone, and so lofty that a galley, or even two galleys at once, could pass underneath one of them.

In the mountains belonging to this city, rhubarb and ginger grow in great abundance; insomuch that you may get some 40 pounds of excellent fresh ginger for a Venice groat. And the city has sixteen other great trading cities under its rule. The name of the city, Suju, signifies in our tongue, "Earth," and that of another near it, of which we shall speak presently, called Kinsay, signifies "Heaven;" and these names are given because of the great splendour of the two cities.

Now let us quit Suju, and go on to another which is called Vuju, one day's journey distant; it is a great and fine city, rife with trade and manufactures. But as there is nothing more to say of it we shall go on and I will tell you of another great and noble city called Vughin. The people are Idolaters and possess much silk and other merchandize, and they are expert traders and craftsmen.

Let us now quit Vughin and tell you of another city called Changan, a great and rich place. The people are Idolaters, and they live by trade and manufactures. They make great quantities of sendal of different kinds, and they have much game in the neighbourhood. There is however nothing more to say about the place, so we shall now proceed.

CLIII (Book II, Chapter 76)
DESCRIPTION OF THE GREAT CITY OF KINSAY, WHICH IS THE CAPITAL OF THE WHOLE COUNTRY OF MANZI

When you have left the city of Changan and have travelled for three days through a splendid country, passing a number of towns and villages, you arrive at the most noble city of Kinsay, a name which is as much as to say in our tongue "The City of Heaven," as I told you before.

And since we have got thither I will enter into particulars about its magnificence; and these are well worth the telling, for the city is beyond dispute the finest and the noblest in the world. In this we shall speak according to the written statement which the Queen of this Realm sent to Bayan the conqueror of the country for transmission to the Great Kaan, in order that he might be aware of the surpassing grandeur of the city and might be moved to save it from destruction or injury. I will tell you all the truth as it was set down in that document. For truth it was, as the said Messer Marco Polo at a later date was able to witness with his own eyes. And now we shall rehearse those particulars.

First and foremost, then, the document stated the city of Kinsay to be so great that it hath an hundred miles of compass. And there are in it twelve thousand bridges of stone, for the most part so lofty that a great fleet could pass beneath them. And let no man marvel that there are so many bridges, for you see the whole city stands as it were in the water and surrounded by water, so that a great many bridges are required to give free passage about it. [And though the bridges be so high the approaches are so well contrived that carts and horses do cross them.

The document aforesaid also went on to state that there were in this city twelve guilds of the different crafts, and that each guild had 12,000 houses in the occupation of its workmen. Each of these houses contains at least 12 men, whilst some contain 20 and some 40,—not that these are all masters, but inclusive of the journeymen who work under the masters. And yet all these craftsmen had full occupation, for many other cities of the kingdom are supplied from this city with what they require.

The document aforesaid also stated that the number and wealth of the merchants, and the amount of goods that passed through their hands, was so enormous that no man could form a just estimate thereof. And I should have told you with regard to those masters of the different crafts who are at the head of such houses as I have mentioned, that neither they nor their wives ever touch a piece of work with their own hands, but live as nicely and delicately as if they were kings and queens. The wives indeed are most dainty and angelical creatures! Moreover it was an ordinance laid down by the King that every man should follow his father's business and no other, no matter if he possessed 100,000 bezants.

Inside the city there is a Lake which has a compass of some 30 miles: and all round it are erected beautiful palaces and mansions, of the richest and most exquisite structure that you can imagine, belonging to the nobles of the city. There are also on its shores many abbeys and churches of the Idolaters. In the middle of the Lake are two Islands, on each of which stands a rich, beautiful and spacious edifice, furnished in such style as to seem fit for the palace of an Emperor. And when any one of the citizens desired to hold a marriage feast, or to give any other entertainment, it used to be done at one of these palaces. And everything would be found there ready to order, such as silver plate, trenchers, and dishes [napkins and table-cloths], and whatever else was needful. The King made this provision for the gratification of his people, and the place was open to every one who desired to give an entertainment. [Sometimes there would be at these palaces an hundred different parties; some holding a banquet, others celebrating a wedding; and yet all would find good accommodation in the different apartments and pavilions, and that in so well ordered a manner that one party was never in the way of another.

The houses of the city are provided with lofty towers of stone in which articles of value are stored for fear of fire; for most of the houses themselves are of timber, and fires are very frequent in the city.The people are Idolaters; and since they were conquered by the Great Kaan they use paper-money. [Both men and women are fair and comely, and for the most part clothe themselves in silk, so vast is the supply of that material, both from the whole district of Kinsay, and from the imports by traders from other provinces. And you must know they eat every kind of flesh, even that of dogs and other unclean beasts, which nothing would induce a Christian to eat.

Since the Great Kaan occupied the city he has ordained that each of the 12,000 bridges should be provided with a guard of ten men, in case of any disturbance, or of any being so rash as to plot treason or insurrection against him. [Each guard is provided with a hollow instrument of wood and with a metal basin, and with a time-keeper to enable them to know the hour of the day or night. And so when one hour of the night is past the sentry strikes one on the wooden instrument and on the basin, so that the whole quarter of the city is made aware that one hour of the night is gone. At the second hour he gives two strokes, and so on, keeping always wide awake and on the look out. In the morning again, from the sunrise, they begin to count anew, and strike one hour as they did in the night, and so on hour after hour. Part of the watch patrols the quarter, to see if any light or fire is burning after the lawful hours; if they find any they mark the door, and in the morning the owner is summoned before the magistrates, and unless he can plead a good excuse he is punished. Also if they find any one going about the streets at unlawful hours they arrest him, and in the morning they bring him before the magistrates. Likewise if in the daytime they find any poor cripple unable to work for his livelihood, they take him to one of the hospitals, of which there are many, founded by the ancient kings, and endowed with great revenues. Or if he be capable of work they oblige him to take up some trade. If they see that any house has caught fire they immediately beat upon that wooden instrument to give the alarm, and this brings together the watchmen from the other bridges to help to extinguish it, and to save the goods of the merchants or others, either by removing them to the towers above mentioned, or by putting them in boats and transporting them to the islands in the lake. For no citizen dares leave his house at night, or to come near the fire; only those who own the property, and those watchmen who flock to help, of whom there shall come one or two thousand at the least.] Moreover, within the city there is an eminence on which stands a Tower, and at the top of the tower is hung a slab of wood. Whenever fire or any other alarm breaks out in the city a man who stands there with a mallet in his hand beats upon the slab, making a noise that is heard to a great distance. So when the blows upon this slab are heard, everybody is aware that fire has broken out, or that there is some other cause of alarm. The Kaan watches this city with especial diligence because it forms the head of all Manzi; and because he has an immense revenue from the duties levied on the transactions of trade therein, the amount of which is such that no one would credit it on mere hearsay.

All the streets of the city are paved with stone or brick, as indeed are all the highways throughout Manzi, so that you ride and travel in every direction without inconvenience. Were it not for this pavement you could not do so, for the country is very low and flat, and after rain 'tis deep in mire and water. [But as the Great Kaan's couriers could not gallop their horses over the pavement, the side of the road is left unpaved for their convenience. The pavement of the main street of the city also is laid out in two parallel ways of ten paces in width on either side, leaving a space in the middle laid with fine gravel, under which are vaulted drains which convey the rain water into the canals; and thus the road is kept ever dry.]

You must know also that the city of Kinsay has some 3000 baths, the water of which is supplied by springs. They are hot baths, and the people take great delight in them, frequenting them several times a month, for they are very cleanly in their persons. They are the finest and largest baths in the world; large enough for 100 persons to bathe together.

And the Ocean Sea comes within 25 miles of the city at a place called Ganfu, where there is a town and an excellent haven, with a vast amount of shipping which is engaged in the traffic to and from India and other foreign parts, exporting and importing many kinds of wares, by which the city benefits. And a great river flows from the city of Kinsay to that sea-haven, by which vessels can come up to the city itself. This river extends also to other places further inland.

Know also that the Great Kaan hath distributed the territory of Manzi into nine parts, which he hath constituted into nine kingdoms. To each of these kingdoms a king is appointed who is subordinate to the Great Kaan, and every year renders the accounts of his kingdom to the fiscal office at the capital. This city of Kinsay is the seat of one of these kings, who rules over 140 great and wealthy cities. For in the whole of this vast country of Manzi there are more than 1200 great and wealthy cities, without counting the towns and villages, which are in great numbers. And you may receive it for certain that in each of those 1200 cities the Great Kaan has a garrison, and that the smallest of such garrisons musters 1000 men; whilst there are some of 10,000, 20,000 and 30,000; so that the total number of troops is something scarcely calculable. The troops forming these garrisons are not all Tartars. Many are from the province of Cathay, and good soldiers too. But you must not suppose they are by any means all of them cavalry; a very large proportion of them are foot-soldiers, according to the special requirements of each city. And all of them belong to the army of the Great Kaan. I repeat that everything appertaining to this city is on so vast a scale, and the Great Kaan's yearly revenues therefrom are so immense, that it is not easy even to put it in writing, and it seems past belief to one who merely hears it told. But I will write it down for you.

First, however, I must mention another thing. The people of this country have a custom, that as soon as a child is born they write down the day and hour and the planet and sign under which its birth has taken place; so that every one among them knows the day of his birth. And when any one intends a journey he goes to the astrologers, and gives the particulars of his nativity in order to learn whether he shall have good luck or no. Sometimes they will say no, and in that case the journey is put off till such day as the astrologer may recommend. These astrologers are very skilful at their business, and often their words come to pass, so the people have great faith in them.

They burn the bodies of the dead. And when any one dies the friends and relations make a great mourning for the deceased, and clothe themselves in hempen garments, and follow the corpse playing on a variety of instruments and singing hymns to their idols. And when they come to the burning place, they take representations of things cut out of parchment, such as caparisoned horses, male and female slaves, camels, armour suits of cloth of gold (and money), in great quantities, and these things they put on the fire along with the corpse, so that they are all burnt with it. And they tell you that the dead man shall have all these slaves and animals of which the effigies are burnt, alive in flesh and blood, and the money in gold, at his disposal in the next world; and that the instruments which they have caused to be played at his funeral, and the idol hymns that have been chaunted, shall also be produced again to welcome him in the next world; and that the idols themselves will come to do him honour.

Furthermore there exists in this city the palace of the king who fled, him who was Emperor of Manzi, and that is the greatest palace in the world, as I shall tell you more particularly. For you must know its demesne hath a compass of ten miles, all enclosed with lofty battlemented walls; and inside the walls are the finest and most delectable gardens upon earth, and filled too with the finest fruits. There are numerous fountains in it also, and lakes full of fish. In the middle is the palace itself, a great and splendid building. It contains 20 great and handsome halls, one of which is more spacious than the rest, and affords room for a vast multitude to dine. It is all painted in gold, with many histories and representations of beasts and birds, of knights and dames, and many marvellous things. It forms a really magnificent spectacle, for over all the walls and all the ceiling you see nothing but paintings in gold. And besides these halls the palace contains 1000 large and handsome chambers, all painted in gold and divers colours.

Moreover, I must tell you that in this city there are 160 tomans of fires, or in other words 160 tomans of houses. Now I should tell you that the toman is 10,000, so that you can reckon the total as altogether 1,600,000 houses, among which are a great number of rich palaces. There is one church only, belonging to the Nestorian Christians.

There is another thing I must tell you. It is the custom for every burgess of this city, and in fact for every description of person in it, to write over his door his own name, the name of his wife, and those of his children, his slaves, and all the inmates of his house, and also the number of animals that he keeps. And if any one dies in the house then the name of that person is erased, and if any child is born its name is added. So in this way the sovereign is able to know exactly the population of the city. And this is the practice also throughout all Manzi and Cathay.
And I must tell you that every hosteler who keeps an hostel for travellers is bound to register their names and surnames, as well as the day and month of their arrival and departure. And thus the sovereign hath the means of knowing, whenever it pleases him, who come and go throughout his dominions. And certes this is a wise order and a provident.

This chapter is absent from the Franco-Italian version of the text

CLIV
CI DEVISE DE LA GRANT RENDE QUE LE GRAN KAAN A DE QINSAY

Or vos vueil conter la grandissme rente que le Grant Kaan a de ceste cité de Qi‹n›sai, ‹qe je vos ai dit› desovre, e de les teres qui sunt sout sa segnorie, qui est de .VIIII. part une de la provence dou Mangi. Or voç conterai primeremant de la sal, por ce qe plus vaut a rente. Or sachiés tuit voiremant qe le sal de ceste ville rente chascun an conseetudemant .LXXX. tomain d’or, e chascun tomain est .LXXm. sajes d’or, que montent, les .LXXX. tomain, .MMMMMm. et .DCm. de sajes d’or, que chascun sajes vaut plus de un florin d’or ou de un duchato d’or; e ce est bien une merveiosse couse et grandismes e’ nonbre de monoie.

E depuis che je vos ai dit de la sel, or vos dirai de les autres chouses e mercandies. Je voç di que en ceste provences naist e se fait plus sucar qe ne fait en tout le autre monde, e ce est encore grandissme rende. Mes je ne voç dirai de cascune couse por soi, mes vos dirai de toutes especerie ensenble, car sachiés que toutes especeries rendent .III. et ters por cent, et de toutes mercandies rendent ausi .III. et ters por cent. Et dou vin{i} qu’il font de ris ont il ausi grant rente, et des charbonz e des toutes les .XII. ars qe je voç di desovre que ont chascune arç .XIIm. estasion. De cestes arç ont il grandissmes rentes, car paient de toutes couses droit; e de la soie, que ont si grant habundance, est mout grandisme le droit. Et por coi nos vos firoien lonc conte? Sachiés que de la soie se done .X. por cent, e ce monte desmesuré monoie. Et mantes autres chouses hi a qe paient encore .X. por cent, si qe jeo, March Pol, qe plusor foies hoï faire le conte de la rende de tous cestes couses, ‹vos di que›, senç le sal, conseetademant, por chascun an, vaut .CC.X. tomain d’or, que vailent .XVm. miaia et .DCCm., et ce est bien des plus desmesuré e’ no‹n›bre desmesuree no‹n›bre de rente de monoie qe se hoïst unque conter, et ce est de les .VIIII. part ‹de› le une de la provence.

Or nos partiron de ceste cité de Quinsai, qe bie’ nos en avon conté grant partie de touç seç fais, et aleron avant et voç conteron d’une cité que est apellé Tanpigiu.

CLV
CI DEVISE DE LA GRANT CITE DE TANPIGIU

Quant l’en se part de Qi‹n›sai, il ala une jornee ver yseloc, toutes foies trovant maisonz et jardinz mout deletable, la ou l’en treuve des toutes couses de vivre en grant abundance. Et, a chief de la jornee, treuve l’en la cité que je voç ai només desovre, qe est apellés Tanpigiu, qe mout est grant et bielle, et est sout Quinsai. Il sunt au Grant Kaan et ont monoie de charte. Il sunt ydres et font ardoir lor cors por la mainiere qe je voç ai dit desovre. Il vivent de mercandies et d’ars; il ont grant habondance de toutes chouses de vivre. Il n’i a couse qe a mentovoir face, et por ce nos partiron de ça e conteron de Vugiu.

Et quant l’en se part de ceste cité de Tanpigiu, il ala .III. jornee ver yseloc treuvant toutes foies cités e chastiaus asseç mout biaus et grant, la u l’en treuve de tous bienç a grant plantee et grant merchiés. Il sunt les jens idules et au Grant Kaan, et sunt de la seingnorie de Qinsai. Il ni a novité qe face a mentovoir. A chief de trois jornee, l’en treuve une cité qe est apellé Vugiu. Ceste Vugiu est grant cité; et sunt idules et sunt au Grant Kan, e vivent de mercandies et d’ars, e sunt encore de la seingnorie de Qinsai. Ne i ha cous{c}e qe nos volion metre en nostre livre, e por ce aleron avant et voç conteron de la cité de Ghingiu.

Or sachiés, qe quant l’en se part de Vugiu, il ala .II. jornee por ysceloc, e toutes foies treuve villes et castiaus aseç qe vos senble aler por une cité. Abondance ont de toutes couses. Il hi a les plus groses channes et les plus longes qe soient en tout cel païs, car sachiés qe hi a de channes que girent .IIII. paumes environ et lunc sunt bien .XV. passes. Autre couse ne i a ha qe fait a mentovoir.

Et a chief de .II. jornee, treuve l’en une cité, que est apellé Ghengiu, qe mout est grant et belle. Il sunt au Grant Kan et sunt ydres, et encore de la seingnorie de Qi‹n›sai. Il ont soie aseç; il vivent de mercandies e d’ars; il ont grant habunda‹n›ce de toutes couses de vivre. Et encore ne i ha chouse qe face a mentovoir, et por ce partiron et aleron avan.

Et quant l’en se part de la cité de Chengiu, l’en ala .IIII. jornee ver ysceloc, et toutes foies treuvant l’en cités et chastiaus et casaus asez, et de toutes chouses de vivre en grant abondance. Et tuit sunt ydules et au Grant Kan, et encore sunt de la seingnorie de Qinsai. Il vivent de mercandies et d’ars; il ont venejonz et chacejonz asseç, et de bestes et de osiaus. Il hi a lionz asez et grandismes et fieres. Il ne ont moutonz ne berbis por tout le Mangi, mes il ont buef e vaces et bec e cavre e porques aseç. Et autre couse ne i ha que face a mentovoir, e por ce nos partiron de ci et aleron avant e vos contaron d’autre couse.

Et a chief de quatre jornee, adonc treuve l’en la cité de Cianscian, qe mout est grant e biel et est sus un mont que parte le flum, que le une moitié ala en sus, e l’autre moitié en jus. Elle est encore de la seingnorie de Qi‹n›sai; e sunt au Grant Kaan e sunt ydules; et vivent de mercandies e d’ars. Mes n’i a couse qe a mentovoir face: por ce nos partiron de ci et aleron avant.

Car sachiés tout de voir{e}, qe puis qe l’en se part de Ciansan, il ala trois jors por mout belle contree, la o il a cités et castiaus e chasaus asseç, la o il a mercaanz et homes d’ars assez. Il sunt ydres et au Grant Chan, et encore sunt de la seingnorie de Qinsai. Des couses de vivre ont il en grant abundance; chacejonz e venejonz ont il de bestes et de osiaus a grant plantee. Autre cousse qe a mentovoir face ne i ha, e por ce aleron avant. Et sachiés qe a chief de ceste .III. jornee trouve l’e‹n› la cité de Cugiu, qui mout est grant et bielle. E sunt au Grant Kan et sunt ydres.

Et est la deraine cité de la seingnorie de Qinsai, car de ce avant ne a que fere Qinsai, mes comance le autre roiame, ce est, de les .VIIII. part, une do Mangi que est apellé Fugiu.

CLVI
CI DEVISE DOU ROIAME DE FUGIU

Quant l’en se part de la deraine cité dou roiaume de Qui‹n›saiQinsai, qe Cugiu est apellés, adonc entre l’en eu roiaume de Fugiu, et ici comance, et ala .VI. jornee por yseloc por montangnes e por valés, la ou l’en treuve cité e castiaus et casaus aseç. Il sunt ydres et au Grant Kan, e sunt sout la segnorie de Fugiu, de cui nos avun conmencés. Il vivent de merca‹n›dies et d’ars; il ont de toutes couses da vivre en grant abondance; il ont venejonz e chacejonz aseç de bestes e de osiaus. Il i a lionz aseç, e grant e fieres. Il ont ge‹n›gibre et galanga outre mesure, car por un venesian gros aurest tant ge‹n›gibre qe bien seroit quatre vint livres. Et unt un frut qe senble çafaran, mes ne est mie, mes bien vaut autant come çafran por ovré. Autres couses hi a encore. Sachiés qe il menuient de toutes brutes couses, e menuient ausi carne d’ome mout voluntieres, puis qe il ne soit mors de sa mort, mes celes que sunt ocis de fer il le menuient tuit e le ont por mout bone cars.

E les homes qe vont en les host, e que sunt d’a‹r›mes, si se font atorner en tel mainere: car je vos di qe il se font reonder les chevelz et enmi le vix se font enpindre d’açur come un fer de glaives. Il vunt tuit a piés, for qe lor chevaitan; il portent lances et espee; e sunt les plus cruelz homes dou monde, car je voç di q’il vont tout jors occiant homes et boivent le sang, puis le menuient tuit. E ce porcacent tout jor d’aler occir homes por boire le sang e por mangier le cars.

Or vos laieron de ce e vos conteron d’autre couse, car sachiés qe, a le .IIII. jornee de le .VI. qe je voç ai dit desoure, treuve l’en la cité ‹de› Qenlifu, qe mout est grant cité e noble, e sunt au Grant Kan. Ceste cité a .III. pont, des plus biaus e des meiors dou monde, car il sunt lonc bien un milier e large bien .VIIII. pas, e sunt tuit de pieres e de colonnes de marbre: il sunt si biaus e si mervelios qe grant tesor voudrént a fer le un. Il vivent de mercandies et d’ars; il ont soie asez. Il hi nasent gengibre et galenga aseç. Il ont belles dames. Et encore hi a une estrange cousse qe bien fait a mentovoir: car je voç di qe il hi a galine qe ne ont pennes mes ont peaus come gate e sunt toute noire; elle font ausi oves, come celle de nostre païs, et sunt mout bones a manger. Ne i a autre couse que face a mentovoir, e por ce nos partiron et aleron avant.

Et si voç di qe en l’autre trois jornee, ce est de le .VI. jornee ‹qe je voç ai dit› desoure, trouve l’en encore maintes cités e maintes castiaus, la ou il ‹i a› merchaanz e mercandies asez et homes d’ars. Il ont soie aseç et sunt ydules et au Grant Kan. Il ont cacejonz e venejonz asez; il hi a lionz grant e fieres qe bien font domajes a les vian‹d›ans. Et au d‹e›rean de ceste trois jornee, a .XV. miles, treuve l’en une cité qui est apelé Vuqen, qe hi se fait grandisme quantité de succar, e de ceste cité a le Grant Kan tot le succar qe il fait ovrer en sa cort, qe bien est tant qe vaut treçor aseç. Autre chouse n’i a qe a mentovoir face, e por ce aleron avant.

Et quant l’en se part de ceste cité de Vuqen, il ala .XV. miles, et adonc treuve l’en la noble cité de Fugiu, qui est le chief dou reingne: e por ce voç conteron de celles ce qe nos en savon.

CLVII

CI DEVISE DE LA CITÉ DE FUGIU

Or sachiés que ceste cité de Fugiu est le chief dou reigne que est apellé Choncha, que est le une part des IX de la provence dou Mangi. Et sachiés que en ceste cité se fait grant mercandies et hi a maint mercaant et homes d'ars. Il sunt ydules et [sunt] au gran kan. Il hi demorent grandisme quantité d'omes d'armes. Car sachiés que il hi demorent plusor ostes dou grant can, por ce que por le pais maintes foies se revelent cité e chastiaus; e celz de l'ost, que demorent a ceste cité, hi vont mantinant qu'il se revelent e la prenent et destruent. Et por cest achaisons hi demorent plusors ostes dou grant kan en cest cité .

E sachiés que por le mi de ceste cité vait un grant flun, que bien est large un mil . Et en ceste cité se font maintes nes les quelz najent por cel flum . Il font çuchar en si grant abondance que nulz le poroit conter. Il hi se fait grant mercandies de perles e d'autres pieres presiose : e ce est por ce que les nes de Yndie hi vienent maintes con maint mercaant, que usent en les ysles de Endie . Et encore vos di´que

ceste ville est pres au port de Çaiton en la mer osiane ; et illuec vienent maintes nes de Indie con maintes mercandies e puis de cest port vienent les nes por le grant flum que je vos ai dit desovre jusque a la cité de Fugiu. Et en ceste mainere hi vienent maintes chieres couses de Indie.

Il ont grant abondance de toutes couses que a cors d'omes beisogne por vivre. Il ont biaus jardinz et deletable, con maint buens fruit. Elle est si bone cité et si bien ordree de toutes couses que ce est mervoille . [Autre chose n'i a que a mentovoir face] et por ce ne vos en conteron plus; mes aleron avant et vos conteron d'autres couses.

CLVIII

CI DEVISE DE LA CITÉ DE ÇAITUN

Or sachiés que quant l'en se part de Fugiu, il pase le flum et ala v jornee por yseloc, toutes foies trovant cités et castiaus et casaus asez, que mout sunt noble et buenz, la o il a de toutes couses grant devisce. Il hi a mons et valés et plainz . Il ont grandismes boscajes, la ou il a maintes arbres de cel que font la canfre. Il hi a venejonz et chacejonz asez de bestes e de osiaus. Il vivent de mercandies e d'ars. Il sunt au grant can a

et sunt de la seignorie de Fugiu, ce est dou sien reigne. Et quant l'en est alés ceste v jornee, adonc treuve l'en une cité que est apellé Çaitun que mout est grant e noble. A ceste cité est le port, la ou toutes les nes de Yndie vienent, con maintes mercandies

e chieres, e con maintes pieres presieuses de grant vaillance, e con mantes perles e groses e bonnes. E ce est le port dont les mercanz dou Mangi, ce est tout environ cest port, [ vienent; si que] a cest port vient et vait si grant abondance de mercandies e de pieres que ce est merveliose couse a veoir. Et de cest cité, de cest port, vont por toute la provence dou Mangi. Et si vos di que por une nes de pevre que aille ad Alexandre, ou autre leu, por estre portee en ter de cristienz, en vient a cest port de [C]aiton cent. Car

sachiés que cestui est le un des II port au monde que plus mercandies vient.

Et si vos di que le grant kan recoit en cest port et en ceste ville grandisme droit, por ce que vos fais savoir que toutes les nes que vienent de Inde donnent de tutes mercandies e de toutes pieres et perles X por cent, ce est la desme part de toutes chouses. Les nes tolent por lor loier, ce est le nol, de mercandies soptil XXX por cent; et del pevre tollent XLIIII por cent: et dou leign aloé et de sandoint e de autre mercandie grose tolent XL por cen: si que bien donent le mercant, entre le nol et droit dou grant kan, la moitié de tout ce que il aportent. Et por ce doit cascun croire que le grant kan a a ceste ville grandisime quantité de tesor. Il sunt ydules et sunt au grant kan. Elle est terre de grant abundance de toutes couses que a cors d'omes besognes. Et encore vos di que en ceste provence, en une cité que est apellé Tiungiu, se font escuelle de porcellaine, grant et pitet, les plus belles que l'en peust deviser. Et en une autre part nen s'en font, se ne en cest cité. Et d'iluec se portent por mi le monde. Et hi n'i a asez et grant merchiés, si grant que bien en avrest por un venesian gros escueles si belles que miaus ne le seusent nul deviser. Et encore vos di que cele de cestecité ont lengajes por eles. Or vos ai contés de ceste roiaume de Fugiu, qui est le une partie de les IX. Et si vos di que le grant kan en a ausi grant droit et ausi grant rente et greignor que ne a dou reigne de Qui[n]sai. Nos ne vos avon contés, des IX roiames dou Mangi, mes que des III; ce sunt Yangiu et Qui[n]sai et Fugiu. E de ce avés vos bien entendu. De les autres VI nos en sauronmes encore bien conter; mes por ce que trop seroit loingaine matiere a mentovoir, nos en taieron atant. Car bien vos avon contés - dou Mangi et dou Catai e de maintes autres provences et des jens e des bestes et de osiaus e de l'or et de l'arjent e de pieres e de perles e des mercandies e de maintes autres couses , ensi com vos avés oi. Et por ce que nostre livre n'estoit encore conpli de ce que nos hi volun iscrivre - car il hi faloit toutes les fais de les yndienz , que sunt bien couses de faire savoir a celz que ne le savent, car il hi a maintes mervelioses couses le quelz ne sunt en tout les autres mondes, e por ce fait bien et est mout buen et profitable a metre en sc[r]it en nostre livre - et le mestre le y metra tout apertamant, ensin come mesier Marc Pol le devise et dit. Et si vos di toit voirmant que mesire Marc y demore tant en Indie, e tant en soit de lor afer e de lor costumes e de lor mercandies, que a piece mes ne fu homes que miaus en seuse dir la verité. E bien est il voir que il hi a de si merveliose couse que bien estront mervilliant les jens que les oirent; mes toutes foies nos les meteron en escrip[t]le une aprés le autre, ensint come meser Marc le disoit por verité. E comenceron tout maintinant, ensi com vos porés oir en ceste livre avant.

CLIX

CI COMANCE LE LIVRE DE INDIE ET DEVISERA TOUTES LES MERVOILLES QUE I SUNT ET LES MAINERES DES JENS

Or puis que nos vos avun contés de tantes provences tereines com vos aves oi, adonc nos laieron de tout celle matiere e comenceron a entrer in Y[n]die por contere toutes les merveios couses que hi sunt. E nos comenceron tot primermant de les nes, es queles les mercaant vont et vient en Endie. Or sachiés que celes nes sunt faites en tel mainere com je vos deviserai. Je vos di qu'eles sunt dou leigne que est apellé abbee et de çapin . Elle ont une coverte; e sus ceste coverte, i a ben, en toutes les plusor, LX chanbre que en cascune poet demorer un mercaant aaisemant. Elle unt un timon et IV arbres; et maintes foies hi jungent encore II arbres que se levent e metent toutes les foies qu'il vuelent. Elle sunt clavee en tel mainere: car toutes sunt dobles, ce est [qu'elle ont] deus tables le une sovre l'autre e tout environ est doblé de une table sovre l'autr; et sunt calquee dehors e dedens et sunt clavés d'agu de fer. Elles ne sunt pas enpecé de pece por ce que il ne n'ont; mes les ungent en tel mainere com je vos dirai, por ce qu'il ont autre couse que lor senble que soit miaus que peces. Car je vos di que il prenent la calcine e la[ca]neve trincé menuemant; et le poistent meslee con un oleo d'arbres; e depuis que il le ont poisté bien cestes trois couses ensenble, je vos di qu'el se tient come veces. E de ceste couse ongent le lor nes; e cest vaut bien autant come peces. E si vos di que cestes nes vuelent cc marineres, mes elle sunt si grant qu'elle portent bien V esportes de pevre ', e de tel VI. Et si vos di que elle allent con avron, ce est cun remes; et vuogent a cascun remes IV mariner. Et ont cestes nes si grant barches que bien portent M esportes de pevre; mes si vos di qu'elle moinent XL mariner. E cestes vont armés et ancore plusors foies aydent a traire la grant nes. Moinent deus [de]cestes grant barches, mes le une est greignor que le autre. Et encore moinent de batiaus petit bie[n]x, por ancré e por prendre des peison, et por fer les servise de la grant nes. E tuit cesti batiaus porte la nes liés dehors a sa couste. Et encore vos di que les deus grant barches portent encore batiaus. Et si vos di encore que quant le grant nes se vuelent adober, ce est concer, e que aie najés un anz, il la concent en tel mainere: car il clavent encore un autre table sour les deus, tout environ la nes. E adonc il n'i a III; et encore la calque et ongent. Et ce est la conce que il font. Et a l'autre conce il clave encore un autre table; et en ceste mainere vunt jusque a VI tables. Or vos ai devisé les nes es quelz les mercant vont et vienent en Yndie. Et adonc partiron de cest mainere de nes e vos conteron de Yndie. Mes tout avant vos voil conter de maintes ysles que sunt en cest mer osiane la ou nos sumes ore. E sunt ceste ysles a levant. Et nos comenceron primermant d'une isle que est apellé Cipangu.

CLX

CI DEVISE DE L'ISLE DE CIPANGU

Cipangu est une isle a levant, qui est longie de tere en aut mer MD milles. Elle est mout grandismes ysles. Les jens sunt blances, de beles maineres e biaus. Il sunt ydules e se tienent por elz et ne ont seignorie de nul autres homes for que d'eles meisme. Et si vos di qu'il ont or en grandismes abondance, por ce que le or hi se trovent outre mesure. Et si vos di que nulz home n'e[n] trait hor de celle ysle, por ce que nulz mercant, ne autre home, hi ala de la terre ferme. E por ce vos di qu'il ont tant or com jeo vos ai dit. Et si vos conterai une grant mervoie d'un palais dou seignor de ceste ille. Je vos di tout voiramant que il ha un grandisme palais , les que[l] est tout coverto d'or fin. Tout en tel mainer com nos covron nostre maison de plo[n]be e nostre yglise, tout en tel mainere est cest palais covert d'or fin: que ce vaut tant qu'a poine se poroit conter. Et encore vos di que tout le pavimant de sez canbres, que asez hi n'i a, sunt ausint d'or fin, bien gros plus de II doies. Et toutes les autres pars dou palais, e le sale, e les fenestre, sunt ausint aornés d'or. Je vos di que cest palais est de si desmesuree richesse que trop seroit grandisme meraveie qui peusse dir sa vaillance. Et il ont perles en abondance, et sunt rojes, mout bielle e reonde e groses: elle sunt de si grant vaillance com les blances e plus. Il ont encore maintes autres pieres presioses asez. Elle est riche isle, que nulz poroit conter sa richesse. Et si vos di que por la grant richesse que l'en contoit au grant can ce fui cestui Cublai que ore reigne que en ceste isle avoit, il dit qu'il la voloit faire prendre. Et adonc hi mande II sez baronz , cun grandismes quantité de nes, con homes a chevalz et a pies. Le un de cesti baronz avoit a no [n] Abatan e l'autre Vonsanicin. Cesti II barons estoient sajes e vaillans. Et que vos en diroie? Il najerent da Çaiton e da Qui[n] sai e si mistrent en la mer; et alent jusque a ceste isle . E desenderent en tere e prestrent des plain e des casaus asez, mes nulle cité ne chastiaus ne avoient encore pris, quant il avint lor une male aventure tel com je vos deviserai. Car sachiés que entre cesti baronz avoit grant envie e ne fasoit le un por l'autre [ren]. Or avent un jor que le vent a tramontaine vent si fort , que celz de l'ost distrent que se il ne se partent que toutes lor nes se ronperont. Et adonc montent tuit en lor nes ; e se partire de celle isle ; e se mistrent en la mer. Et vos di que quant il furent alés entor Iv milles , adonc treuvent une autre ysle ne trop grant. E celz que postrent monter [sus] celle isle escanpent; mes celz que ne postrent monter ronperent a cel isle. E ce furent bien XXX homes que sus ceste isle escanpent. E cesti se tenoient tuit mors et avoient grand doulor, por ce qu'il voient qu'il ne poient escanper e veoent que les autres nes, que escanpés estoient, s'en aloient ver leur contree. Et elle ensi font que je vos di : qu'ele najent tant qu'il s'en tornent en lor pais. Or laison de cesti que s'en sunt alés e nos retorneron a celz de l'isle que mort se tenoient.

CLXI

COMANT LES GENS DOU GRANT KAN ESCAMPOIE DE LA TENPESTE DE LA MER ET PRISTRENT PUIS LA CITÉ DE LORS

Or sachiés que quant celz XXXM homes escanpés estoient sus l'isle, il se tenoient a plus que mort, por ce qu'il ne voient e[n] nulle mainere comant il peusent esca[n]per. Il avoient grant ire e grant doleur e ne savoient que il dovessent faire. En tel mainere com je vos di demoroient celz sus l'isle . Et quant le sire e les jens de la grant isle virent que l'ost estoit si desbaraté et rote, e seurent de celz que escampés estoient sus l'isle, il en ont grant joie e grant leese . E tantost que la mer fo abonacé et coie, il entrent en maintes nes qu'il avoient por l'isle ; e s'en alent tuit droit a l'isle; e desmontent maintenant tuit en tere, por prandre celz qui estoient sus l'isle. Et quant celz XXX virent que tuit lor ennimis estoient desendu a tere, e voient que sus les nes ne estoient remés nulle jens por garder, il , sicome sajes jens , quant lor enemis venoient por elz prendre, il se tornent de l'autre part de l'islea e s'esproicient tant que il vindrent a les nes de lor enimis, et hi montent sus tout maintinant. E ce postrent il bien faire legiermant, por ce qu'il ne treuvent qui lor le defendist. Et que vos en diroie? Puis qu'il furent sus le nes, il se partirent de cele isle; et s'en alent a l'autre ysele. desenderent en tere; e con les confalonz e con l'enseignes do sire de l'isle s'en alent a la mestre cité. Et celz, que virent lor confalonz, cuident voiremant que cesti fuissent lor jens . Il le laissent entrer dedens la vile. Et celz, que ne i treuvent homes se vielz non, la pristent et en chacent toutes jens hors, fors seulemant auquantes beles femes qu'il hi tienent por lor servir. En tel mainere com vos avés oi, pristrent celle cité les homes au gran kan. Et quant le sire et les jens de le isle virent que il avoient perdu lor cité e que l'afer estoit alés en tel mainere, il voient morir de dolor. Il se tornent cun autres nes a lor ysle et firent asejer la cité tout environ, si que nul hi poroit entrer ne ensir sanz lor volunté. Et que vos en diroie ? Les jens au gran kaan tindrent celle cité VII mois et mult prochachoient, et jor et nuit, comant il peussent fair savoir au grant kaan ceste afere; mes tout ce ne vaut rien que il le peussent faire. Et quant il voient que il non poient ce faire, il font pat con celz dehors e se re[n]dirent sauve lor persone, en tel mainere que il hi doient demorer tout lor vie. Et ce fu a les MCCLXVI anz de l'ancarnasion de Crist.

Ensi ala l'afer com vos avés oi. Et le grant kaan fist trencer la teste a l'un des barons que chaveitan estoit de cel ost; e le autre mande a l'isle ou il fait destruer maintes jens et iluec le fist morir. E ce fist il por ce que il avoit seu qu'il [s '] estoient esproiciés maveismant en cel afer. Et encore vos di une mout grant mervoie que cel deus baronz pristrent en cel isle plusors homes en un castiaus, et, por ce que il ne s'avoient volu rendre, les deus barons comande[n]t que il fuissent tuit mors e que il fuissent a tuit tronché la teste. Et il ensi fui fait. Car a tuit furent tronchés le teste, for que a VIII homes seulamant; et a ceste ne poient fer truncher la teste . E ce avenoit por vertu de pieres qu'il avoient. Car il avoient chascun une piere en son bras , dedens, entre la cars e la pelle , si que ne paroit dehors e ceste pieres estoit si encanté et avoit tel vertu que tant come l'en l'aust sovre ne poroit morir por fer. Et les baronz , que fu lor dit la chaison que cel ne poient morir por fer, il les font amaçer con maque: e celz morurent mantinant. Puis font il traire de les brace cel pieres et le tienent mout chier. Or ensint avint ceste estoire et ceste matiere com je vos ai divisé, ceste estoire de la desconfiture de les jens dou grant kaan . Si en lairon atant; et retorneron a nostre matiere por aler avant de nostre livre.

CLXII

CI DEVISE DES MAINERES DES YDRES

Or sachiés que les ydres dou Catai e dou Mangi e celz de ceste ysles sunt tuit d'une mainere. E vos di que celz isles, et encore les autres ydres, hont ydres que ont chief de buef, e tel chief de porques, e tiel de chien, e tel de monton, e tel de maintes autres faisonz. Et de tielz hi a que ont un chief de quatre vix ; e tiel ont trois chief, ce est le un come il doit [estre ] e les autres deus un de chascune espaule. E tiel hi a que ont quatre main; e tiel que n'ont x; et de tiel que en unt. Mes cestes sunt les meior et ou il ont greignor reverence. Et les cristie[n]s disoient elz porcoi il fasoient lor ydres si deviseement.Il respognent : « nostres ancestres les nos laisent et furent telz; et nos les lairon a nostre filz et a celz que vindrent aprés nos ». Les fais de cestes ydules sunt de tantes deversités et de tantes evres de diables qu'il ne fait pas a mentovoir en nostre livre, por ce que trop seroit mauvés chouse a oir por les cristienz. Et por ce en laieron de cestes ydres e vos conteron d'autres couses.

Mes tant vos en dirai seulamant que je vuoil que vos sachiés que cesti ydres de cestes ysles, quant il prennent aucun homes que ne soit lor amis, se il ne se puet rachater por monoie, il convoie tuit sez parens e sez amis; et dit: « je vuoil que vos veignés mengierho moi a mon astiaus ». Et adonc fait occire le || home qu'il a pris et le menuie con sez parens. Et entendés qu'il le fait cuire et ceste chars d'ome ont il por la meillor viandequ'il peusent avoir. Or nos lairon de ce e retorneron a nostre matiere. Or sachiés que ceste mer la ou est ceste isle, s'apelle le mer de Cin- que vaut a dir le mer qui est encontre le Mangi, car jevos di que, eu langajes de celz de cest ysles , vaut a dire Mangi quant il dient Cin que est a levant et a, selonc que les sajes pelot dit e le sajes mariner que hi najent et que bien sevent la verité, VIIM et IVC et XLVIII ysles, les quelz s'abitent les plusors. E si vos di que in tutes celles ysles ne naist nul arbres que ne en veigne grant odor e buen, et que ne soit de grant utilité, bien ausi grant come le leign aloé e greignor. Il hi a encore maintes chieres espices de plusors faites. Et encore vos di que en cestes ysles naist pevre blance come nois, et encore dou noir, en grant abundance. Il est mout merveilloses couses la grant vaillance de le or et de les autres chieres chouses que en cestes ysles sunt. Mes je vos di qu'elles sunt si lognes que a grant anuie i se puet aler. Et quant les nes de Çaiton ou de Qui[n] sai hi vont, il hi || font grant profit e grant gaain . E si vos di qu'il poinent a aler un an. Car il vont le yver e tornent l'estee: car les vent ne i ventent for que de deus faites, le un que les porte, et le autre que les retorne. E vente le une d'estee e l'autre de yver. Et sachiés que ceste contree est loigne de Indie grandisme quantité de voie. Et encore vos di que, por que je vos ai dit que ceste mer est appelé le mer de Ci [n], si voil je que vos sachiés que ce est le mer osiane. Mes l'en dit come diroit le mer d'Engleterre e le mer de Rocelle; ausi dit l'en en celle contree le mer de Cin, et le mer de Indie, e le tel mer. Mes toutes foies tuit cesti nons sunt dou mer osiane. Or desormés ne vos conterai plus de ceste contree, ne de cestes ysles, por ce que trop [sunt] des [v]oiables et encore que nos ne i somes estés. Ét encore vos di que le grant kaan ne i ha que fer, ne ne li rendent treu ne rien. E por ce nos retorneron a Çaiton e d'iluec recomenceron encore nostre livre.

CLXIII

CI DEVISE DE LA CONTREE DE CIANBA

Or sachiés que quant l'en s'en part dou port de Çaiton et naje por ponent, aucunecouse ver garbin, MD milles, adonc vient a une contree que est apellé Cianba, que mout est riche terre e grant. Il ont roi por elz e lor prope lengajes e sunt ydres. Et fait treu au gran kaan de leofans chascun [an] e ne le rendoit autre couse for que leofans asez b. E vos dirai come cestui roi fait ceste treu au grant can. Il fui voir que a les MCCLXXVIII anz de l'ancarnasion de Crist le grant kan envoie un son baron que avoit a non Sogatu, con maintes jens et a chevaus et a pies, sor cest roi de Cianba e comance a fer grant ghere au reigne. Et le roi , que mout estoit de grant aajes , et encore ne avoit si grant po[o]ir de gens d'armes com estoient celz dou grant kan, ne se poit defendre en bataille chanpiaus, mes se defendoit es cités et en castiaus, que mout estoient fort, si qu'il n'i avoient doutance de nelui. Mes tous les plaignes e les casaus estoient toutes gastee e destruites. Et quant ceste roi voit que cestui li aloit ensi gastant e destruant son roigne, il en a grant doleur. Il prant mantinant sez mesajes e les mande au grant kan con tel mesajarie com vos oirés. Les mesajes s'esproicient tant qu'il furent venu au grant kan e li distrent: « Sire , li roi de Cianba vos salue come a son seignor lige; e vos mande qu'il est homo de grant aajes e que lonc tens a tenu sun regne en pais ; e vos mande qu'il vuelt estre vetre home et vos velt rendre por treu chascun an leofanz, e asez; e vos prie doucemant et vos crie merci que vos votre baron e vestre jens que destruent son reigne faicés partir de sa tere ». Atant se taient le mesajes, que ne dit plus. Et quant le grant kan ot oi ce que ceste viel roi li mande, il n'a pitié. Il mande tant tost a son baron et a sez jens qu'il se partissent de cel reigne e qu'il alaisent en autre part por conquister tere. E celz font le comandamant lor seignor: car il se partirent erament et alent en autre parte. E cestui roi rent chascu[n]s anz au grant kan por treu vins leofanz, les plus biaus e les greignor qu'il poit treuver en sa tere . En tel mainere com vos avés oi devint cestui roi home dou grant [kan] e li fait treu de leofant selonc que vos avés oi . Or nos lairon de ce e vos conteron de l'afer dou roi e de sa tere. Or sachiés que en ceste roigne ne se poet marier nulle belle dameselle qu'il ne la voie avant ; et se il le plet, si la prent a feme ; et se ne li plet, il li done monoie porcoi elle puesse prandre autre baron. E si vos di que a les MCCLXXXV hi fui je, Marc Pol, et a celui tens avoit cestui roi cccxxvi filz, entre masles e femes , que bien en avoit plus de homes qui poient porter armes. En cel reigne a leofans en grandisime quantité. Il ont leigne aloé en grant abondance. Il ont maint bosches dou leigne que est apellés bonus, que est mout noir, dou quel se font les escace e les calamans. Autres couses que face a mentovoir en nostre livre ne i ha ; e por ce nos partiron de ci e aleron avant e vos conteron d'une grant ysle que est apellé Java.

CLXIV

CI DEVISE DE LA GRANT ISLE DE JAVA

Or sachiés que quant l'en se part de Cianba, et ala entre midi et sceloc milles, et adonc vient a une grandisime isle, que est apellé Java. Que, selonc que les buen mariner dient que bien le sevent, ceste est la greignor isle que soit au monde: que bien gire environ plus de troi milia milles. Elle est a u[n] grant roi e sunt ydres et ne font treu a home dou monde. Ceste ysle est de mout grant richece. Il ont pevre e noces moscee et espi e galanga e cubebe garofali et de toutes cheres espicerie que l'en peust trover au monde. A ceste isle vienent grant quantité de nes e de mercaanz, que hi acatent de maintes mercandies et hi font grant profit e grant gaagne. En ceste isle ha si grant tresor que ne est home au monde que le peust contere ne dire. E si vos di que le grant kan ne la pot unques avoir por la longue voie e por la doutose qui hi estoit a najer. E de ceste ysle les mercant de Çaiton e dou Mangi ont ja mout grandisme tresor trait, e traient encore tout jora. Or vos ai contés de cest ysle; e ne vos en dirai plus, mes vos conteron avant.

CLXV

CI DEVISE DE L'ISLE DE SONDUR ET DE CELLE DE CONDUR

Et quant l'en se part de ceste ysle de Java, et il naje entre midi et garbin DCC milles, adonc treuve l'en deus ysles, une grant et une mendre que s'apellent [le une] Sondur et l'autre Condur. E de cestes ysles se part l'en, et ala por sceloc entor de D milles; et adonc treuvo l'en une provence que est apellé Locac que mout est grant e riches. Il hi a un grant roi et sunt ydres et ont langajes por elz. Il ne font treu a nelui, por ce que il sunt en tel leu que nul puet aler sor lor tere por maufer. Car, se il i se peust aler, le grant kan le soumeteroit tost sot sa segnorie. En ceste provence naist le be[r] çi domesce en grandisime quantité. Il ont or en grant abondance, si grant que nulz le peust croir qui ne le veist. Il ont leofant e chacejonz e venajonz asez. Et de ceste reigne vont toutes les porcelaine que s'espenent en toutes provences, com jeo vos ai contés. Autre couse ne i a que a mentovoir face, for que je vos di qu'il est si sauvajes leu que pou jens hi vont. Et le roi mesme ne velt que aucun hi aille, ne [que] nul saiche son tresor ne sa condision. Or adonc nos partiron de ci ét vos conteron avant d'autre couse.

CLXVI

CI DEVISE DE L'ISLE DE PENTAN

Or sachiés que quant l'en se part de Locac, et il ala D milles por midi, adonc treuve l'en une isle que est apellé Pentan, que mout est sauvajes leu. Il ont tuit lor bois tuit de leign de grant odor e de grant utilité. Or nos partiron de ci et aleron por mi cest II isles entor LX milles. Et ne i a que quatre pas d'eive et convient que les grant nes hi pasent ausent le timon, por ce que il tirent d'eive propes a IV pas. Et quant l'en a alés ceste LX milles, [ l'en ala] encore avant ver isloc entor xxx milles: adonc treuve l'en une isle que est roiame et s'apelle Malaiur, la cité e l'isle. Il ont roi et ont langajes por elz . La cité est mout grant et noble et hi se fait grandisme mercandies de toutes couses et speices. Car il hi n'i a en grant abondance. Autre couse ne i a qu'a mentovoir face; e por ce nos partiron de ci et aleron avant; et vos conteron de la pitete Java, ensi com vos porés oir.

CLXVII

CI DEVISE DE L'ISLE DE JAVA LA MENOR

Quant l'en se part de le isle de Pentan e l'en ala por ysceloc entor c milles, adonc treuve le ysle de Java la menoure. Mes si sachiés qu'ele ne est pas si peitite qu'ele ne gire environ plus de II milles . E de ceste ysles vos conteron toute la virité. Or sachiés que sor ceste ysle ha VIII roiames et VIII rois coronés. En ceste ysle sunt tuit ydres; et ont langajes por elles. Car sachiés que chascun des roiames ont langajes por eles. En ceste ysle a mout grandismes abundance de tresor e de toutes chieres especes, e leign aloé, et espi, e de maintes autres especes que unques nen vienent en nostri pais. Or vos voil conter la maineres de toutes cestes jens, cascune por soi. E vos dirai primermant une couse que bien senblera a cascun merveillose couse. Or sachiés tout voirmant que ceste ysle est tant a midi, que la stoille de tramontaine ne apert ne pou ne grant. Or nos retorneron a la mainere des homes e vos conteron tout avant dou roiaume de Ferlec. Or sachiés que en ceste reigne de Ferlec, a chajons de mercaant saracins que hi usent con lor nes, le ont converti a la loi de Maomet. E cesti sunt celles de la cité solamant; mes celes des montagnes sunt tiel como bestes. Car je vos di tout voiramant qu'il menuient cars d'onmes e toutes autres cars e bonne e mauvase. Il aorent diverses couses; car, quant l'en se lieve le maitin, la primere couse que il voient, celle aorent. Or vos ai contés de Ferlec et aprés vos conterai do roiame de Basman. Et quant l'en se part de ceste roiame de Ferlec, et il entre eu roiame de Basma[n]. Ceste Basma[n] est roiames por soi, et ont lor langajes; mes il sunt jens que ne ont nulle loi, se ne come bestes. Il se apellent por le grant can, mes ne li font treu nul, por ce que il sunt tant logne que les jens dou grant kan ne i porunt aler; mes il s'apellent tuit celz de l'isle por lui, et aucune foies li font present de couses estranges. Il ont leo fans sauvajes et ont unicornes asez que ne sunt mie gueres moin que un leofans. Il sunt dou poil dou bufal; les pies a fait come leofant. Il a un cor enmi la front mout gros et noir. Et vos di que il ne fait maus [du cor, mes] con sa langue: car il a sus sa langue le spine mout longues , si que le maus que il fait [ il le fait] con [la] langue. Il a le chief fait come sengler sauvajes; et toutes foies porte sa teste enchine ver terre; e demore mout voluntieres entre le bue et entre le fang. Elle est mout laide beste a veoir. Il ne sunt pas ensi come nos de ca dion e devison: que dient qu'ele se lai [ se] prendre a la poucelle. Mes vos di qu'il est tout le contraire de celz que nos qui dion que il fust. Il ont scignes en grandisme abundance e de maintes faiçon deversemant faites. Il ont ostor tuit noir come carbiaus: il sunt mout grandi et oselent mout bien. Et si vos vuoil dir et faire conoistre que celz que aportent les petit homes de Yndie est grande mensoigne e grant deceverie. Car je vos di que celz, que cil dient que sunt homes, se font en ceste ysle e vos dirai comant. Il est voir que en ceste ysle a une

mainere de singes que sunt mout pitetes et ont les vix que senblent homes. Or les homes prennent celz tiel singes; e le pellent toute ; et le laisent les poilz en la barbe et a[u] peterin; puis le font sechers e le metent en forme e l'adobent con canfara e con autre

couse en tiel mainere qu'ele senblent que soient esté home. E ce est une grant deceverie; car il sunt fait en tel mainere com vos avés oi. Car en toute Yndie, ne en autre pars plus sauvajes, ne furent onques veu nul si peitet homes come celz senblent. Or ne vos conteron plus de ceste roiame, que ne i ha autre couse que a mentovoir face. E por ce laieron de ce et vos conteron do autre roiame que est apellé Samatra.

CLXVIII

CI DEVISE DOU ROIAUME DE SAMATRA

Or sachiés que quant [ l'en] se part de Basma[n], il treuve le roiame de Samatra, que est en ceste isle mesme: eu quel je meisme, Marc Pol, hi demorai por v mois, por le tens que ne nos lasoit aler nostre voie. Et encore vos di que la tramontaine ne pert. Et encore vos di que le stoilles dou meistre ne aparent ne pou ne grant. Il sunt ydres sauvajes et ont roi riches et grant. Il s'apellent encore por le grant kan. Or ensi demorames nos v mois. Nos desendimes des nes et feimes en terre chastiaus de fust et de busches; et en celz castiaus demoravames por doutance de cel mauvais homes bestiaus que menuient les homes. Il hi a peisons les meior dou monde. Il ne ont forment, mes vivent de ris. Il ne ont vin, for tel com je vos devisarai. Sachiés tuit voiremant qu'il ont une mainere d'arbres, des quel trencent les rames de cel arbres, e met l'en un pot bien grant au tronchon qui est remés a l'arbre; e vos di que en un jor e en une noite s'enple; et est molt buen vin da boir. Les arbres sunt senblables a petit datal et funt IV raimes; trince l'en, et ont tant vins com je vos ai dit, qui est mout buen. Et si vos di une autre couse: que, quant celz brece ne getent plus vin, ele prant de l'eive et en getent as pies de l'arbres, et aprés ne demore gramant que les braces gitent le vins. E vos di qu'il en i a de blance e de vermoille. Il ont grandismes quantité de noces de Inde, mout groses et bonnes. Il menuient de toutes chars et bones e mauveses. Or vos avon conté de ceste roiaumes. Or nos en lairon e vos conteron de Dagroian.

CLXIX

CI DEVISE DOU ROLAME DE DAGROIAN

Dagroian est roiame por soi et encore ont lor langajes. Il sunt de ceste ysle et ont roi. Les jens sunt mout sauvajes et s'apellent por le grant kaan. Il sunt ydres e vos conterai tout avant un mout mauvés costumes come je vos dirai. Car sachiés tout voiremant que quant aucun d'elz, ou masles ou femes, chiet amalaides, et adonc mandent lor parens por les magis et font veoir se le malaides doit guarir. Et cesti magis, por lor encantament et por lor ydres, sevent se il doit guerir ou morir. [Et se il dient que il doit morir] adonc les parens dou malaides mandent por [ certes homes qui sunt exleu por metre a mort les amalaides qui sunt jugiés qu'il doient morir. Et] ceste homes vienent e preinent lo malaides e li metent aucune chouse sor la boche, si que il le font sofoger. Et quant il est mort, il le font cuire. E puis tuti les parens dou mors vienent et le menuient tout. E si vos di qu'il menuient encore toutes les meroles que sunt dedens les osse; e ce font il por ce que il ne velent que en remagne aucune sustance. Car il dient, se il hi remansist aucune sostance, que cel sostance feroit vermes, les [quel] mor[r] oient por defaute de mangier; e de la mort de cesti vermes dient que l'arme dou mort en auroit grande donmajes e peicés . E por ce le menuient il tout. Et aprés que le ont mangiés, il prenent les oses, e le metent en une belle archete, et puis le portent et l'apennent en grant cavernes des montagnes , en tel leu que nulle beste ne autre mauvese chouse le peusse tochere. Et encore vos di, se il puet prendre des autres homes que ne soient de lor contree, il le prenent ; e se celui ne se poit rachater, il les occient e le menuient tot maintenant. Or ce est mult mavese mainere et male usanse. Or vos avon contés de ceste roiame; et adonc nos laieron de ceste et vos conteron de Lanbri.

CLXX

CI DEVISE DOU ROIAME DE LANBRI

Lanbri est un roiame que a roi por soi e se reclaume por le grant kaan. Il sunt ydres. Il hi a berçi en grant abondance. Il ont encore canfora et autres chieres especes en grant quantité. Et de [l] berci vos di que il le seminent; e, quant il est nes en petite verge, il le cavent; e le plantent en autre leu. Et iluec le laisent por trois anz et puis les cavent con toutes les rais. Et si vos di tout voiremant que nos en aportames de celle seme[n] se a Venese et le seminames sor la terre; si vos di qu'il n'i nasqui noiant. E ce avint por [le] leu froit. Et encore vos conteron une couse que bien fait a mervoiller. Car je vos di tout voiremant que en ceste roiame a homes que ont coe grant plus de un paum et ne sunt pileuse; et cesti sunt tuit le plos [or]. E celz tiel homes demorent dehors as montaignes e ne pas en cité. Le coe sunt grose come de un chien. Il ont unicornes asez . Il ont venesionz et chacejonz d'ousiaus e de bestes asez. Or nos avon contés de Lanbri. Si nos en partiron et vos [conteron] de Fansur.

CLXXI

CI DEVISE DOU ROIAME DE FANSUR

Fansur est roiame por soi. Et ont roi et sunt ydres et s'apellent por le gran can. Il sunt de ceste isle meisme, que dit vos avon desovre. En ceste roiame naist la meillor canfara [que soit au monde, que est appellés canfara] fansuri, et vaut miel que ne vaut le autre. Car je vos di que se vent atretant or a pois. Il ne ont forment, ne autre bles; mes menuient ris et lat. Il ont vin des arbres, de celz que je vos contai desovre. E si vos di un autre couse que bien fait a conter por mervoille. Sachiés que en ceste provence ont farine d'arbres; e vos dirai comant il ont. Sachiés que il ont une mainere d'arbres que mout sont groses e grant; e cesti arbres sunt tuit plein dedens de farine. Que sachiés que cesti arbres ont mout soutil escorces e tuit dedens est farine. Et ne font meint mengier de paste que mout sunt buen a mangier. Car je vos di que nos meesme les provanmes asez. Car nos en menuiames plusors foies. Or nos avons contee de cesti roiames que sunt de ceste partie de ceste ysle. E des autres roiames de l'autre partie ne vos conteron nos rien , por ce que nos ne i fumes mie. Et por ce nos en lairon atant e vos contero[n] d'une ysle molt pitete que est apellé Ganenispola.

CLXXII

CI DEVISE DE L'ISLE DE NECUVERAN

Quant l'en se part de Java e dou roiame de Lanbri et il vait por t[r] amontana entor CL milles, adonc treuve l'en II ysles, que le une est apellé Necuveran. Et en ceste isle ne ont roi e sunt come bestes. E vos di qu'il vunt tuit nu, e masles e femes, e ne se covrent de nulle rien dou monde. Il sunt ydres. E si vos di que tuit lor boscajes sunt de nobles arbres e de grant vaillance: il sunt sandal vermoil e noces d'Inde e garofal et berçi e maintes autres bonnes arbres. N'i a autre que [a] mentovoir face; e por c[e nos ] en partiron et vos conteron de l'autre ysle que est apelé Angaman.

Book II, Chapter 77
FURTHER PARTICULARS CONCERNING THE GREAT CITY OF KINSAY

[The position of the city is such that it has on one side a lake of fresh and exquisitely clear water (already spoken of), and on the other a very large river. The waters of the latter fill a number of canals of all sizes which run through the different quarters of the city, carry away all impurities, and then enter the Lake; whence they issue again and flow to the Ocean, thus producing a most excellent atmosphere. By means of these channels, as well as by the streets, you can go all about the city. Both streets and canals are so wide and spacious that carts on the one and boats on the other can readily pass to and fro, conveying necessary supplies to the inhabitants.
At the opposite side the city is shut in by a channel, perhaps 40 miles in length, very wide, and full of water derived from the river aforesaid, which was made by the ancient kings of the country in order to relieve the river when flooding its banks. This serves also as a defence to the city, and the earth dug from it has been thrown inwards, forming a kind of mound enclosing the city.
In this part are the ten principal markets, though besides these there are a vast number of others in the different parts of the town. The former are all squares of half a mile to the side, and along their front passes the main street, which is 40 paces in width, and runs straight from end to end of the city, crossing many bridges of easy and commodious approach. At every four miles of its length comes one of those great squares of 2 miles (as we have mentioned) in compass. So also parallel to this great street, but at the back of the market places, there runs a very large canal, on the bank of which towards the squares are built great houses of stone, in which the merchants from India and other foreign parts store their wares, to be handy for the markets. In each of the squares is held a market three days in the week, frequented by 40,000 or 50,000 persons, who bring thither for sale every possible necessary of life, so that there is always an ample supply of every kind of meat and game, as of roebuck, red-deer, fallow-deer, hares, rabbits, partridges, pheasants, francolins, quails, fowls, capons, and of ducks and geese an infinite quantity; for so many are bred on the Lake that for a Venice groat of silver you can have a couple of geese and two couple of ducks. Then there are the shambles where the larger animals are slaughtered, such as calves, beeves, kids, and lambs, the flesh of which is eaten by the rich and the great dignitaries.
Those markets make a daily display of every kind of vegetables and fruits; and among the latter there are in particular certain pears of enormous size, weighing as much as ten pounds apiece, and the pulp of which is white and fragrant like a confection; besides peaches in their season both yellow and white, of every delicate flavour.
Neither grapes nor wine are produced there, but very good raisins are brought from abroad, and wine likewise. The natives, however, do not much care about wine, being used to that kind of their own made from rice and spices. From the Ocean Sea also come daily supplies of fish in great quantity, brought 25 miles up the river, and there is also great store of fish from the lake, which is the constant resort of fishermen, who have no other business. Their fish is of sundry kinds, changing with the season; and, owing to the impurities of the city which pass into the lake, it is remarkably fat and savoury. Any one who should see the supply of fish in the market would suppose it impossible that such a quantity could ever be sold; and yet in a few hours the whole shall be cleared away; so great is the number of inhabitants who are accustomed to delicate living. Indeed they eat fish and flesh at the same meal.
All the ten market places are encompassed by lofty houses, and below these are shops where all sorts of crafts are carried on, and all sorts of wares are on sale, including spices and jewels and pearls. Some of these shops are entirely devoted to the sale of wine made from rice and spices, which is constantly made fresh and fresh, and is sold very cheap.
Certain of the streets are occupied by the women of the town, who are in such a number that I dare not say what it is. They are found not only in the vicinity of the market places, where usually a quarter is assigned to them, but all over the city. They exhibit themselves splendidly attired and abundantly perfumed, in finely garnished houses, with trains of waiting-women. These women are extremely accomplished in all the arts of allurement, and readily adapt their conversation to all sorts of persons, insomuch that strangers who have once tasted their attractions seem to get bewitched, and are so taken with their blandishments and their fascinating ways that they never can get these out of their heads. Hence it comes to pass that when they return home they say they have been to Kinsay or the City of Heaven, and their only desire is to get back thither as soon as possible.
Other streets are occupied by the Physicians, and by the Astrologers, who are also teachers of reading and writing; and an infinity of other professions have their places round about those squares. In each of the squares there are two great palaces facing one another, in which are established the officers appointed by the King to decide differences arising between merchants, or other inhabitants of the quarter. It is the daily duty of these officers to see that the guards are at their posts on the neighbouring bridges, and to punish them at their discretion if they are absent.
All along the main street that we have spoken of, as running from end to end of the city, both sides are lined with houses and great palaces and the gardens pertaining to them, whilst in the intervals are the houses of tradesmen engaged in their different crafts. The crowd of people that you meet here at all hours, passing this way and that on their different errands, is so vast that no one would believe it possible that victuals enough could be provided for their consumption, unless they should see how, on every market-day, all those squares are thronged and crammed with purchasers, and with the traders who have brought in stores of provisions by land or water; and everything they bring in is disposed of.
To give you an example of the vast consumption in this city let us take the article of pepper; and that will enable you in some measure to estimate what must be the quantity of victual, such as meat, wine, groceries, which have to be provided for the general consumption. Now Messer Marco heard it stated by one of the Great Kaan's officers of customs that the quantity of pepper introduced daily for consumption into the city of Kinsay amounted to 43 loads, each load being equal to 223 lbs.
The houses of the citizens are well built and elaborately finished; and the delight they take in decoration, in painting and in architecture, leads them to spend in this way sums of money that would astonish you.
The natives of the city are men of peaceful character, both from education and from the example of their kings, whose disposition was the same. They know nothing of handling arms, and keep none in their houses. You hear of no feuds or noisy quarrels or dissensions of any kind among them. Both in their commercial dealings and in their manufactures they are thoroughly honest and truthful, and there is such a degree of good will and neighbourly attachment among both men and women that you would take the people who live in the same street to be all one family.
And this familiar intimacy is free from all jealousy or suspicion of the conduct of their women. These they treat with the greatest respect, and a man who should presume to make loose proposals to a married woman would be regarded as an infamous rascal. They also treat the foreigners who visit them for the sake of trade with great cordiality, and entertain them in the most winning manner, affording them every help and advice on their business. But on the other hand they hate to see soldiers, and not least those of the Great Kaan's garrisons, regarding them as the cause of their having lost their native kings and lords.
On the Lake of which we have spoken there are numbers of boats and barges of all sizes for parties of pleasure. These will hold 10, 15, 20, or more persons, and are from 15 to 20 paces in length, with flat bottoms and ample breadth of beam, so that they always keep their trim. Any one who desires to go a-pleasuring with the women, or with a party of his own sex, hires one of these barges, which are always to be found completely furnished with tables and chairs and all the other apparatus for a feast. The roof forms a level deck, on which the crew stand, and pole the boat along whithersoever may be desired, for the Lake is not more than 2 paces in depth. The inside of this roof and the rest of the interior is covered with ornamental painting in gay colours, with windows all round that can be shut or opened, so that the party at table can enjoy all the beauty and variety of the prospects on both sides as they pass along. And truly a trip on this Lake is a much more charming recreation than can be enjoyed on land. For on the one side lies the city in its entire length, so that the spectators in the barges, from the distance at which they stand, take in the whole prospect in its full beauty and grandeur, with its numberless palaces, temples, monasteries, and gardens, full of lofty trees, sloping to the shore. And the Lake is never without a number of other such boats, laden with pleasure parties; for it is the great delight of the citizens here, after they have disposed of the day's business, to pass the afternoon in enjoyment with the ladies of their families, or perhaps with others less reputable, either in these barges or in driving about the city in carriages.
Of these latter we must also say something, for they afford one mode of recreation to the citizens in going about the town, as the boats afford another in going about the Lake. In the main street of the city you meet an infinite succession of these carriages passing to and fro. They are long covered vehicles, fitted with curtains and cushions, and affording room for six persons; and they are in constant request for ladies and gentlemen going on parties of pleasure. In these they drive to certain gardens, where they are entertained by the owners in pavilions erected on purpose, and there they divert themselves the livelong day, with their ladies, returning home in the evening in those same carriages.
The whole enclosure of the Palace was divided into three parts. The middle one was entered by a very lofty gate, on each side of which there stood on the ground-level vast pavilions, the roofs of which were sustained by columns painted and wrought in gold and the finest azure. Opposite the gate stood the chief Pavilion, larger than the rest, and painted in like style, with gilded columns, and a ceiling wrought in splendid gilded sculpture, whilst the walls were artfully painted with the stories of departed kings.
On certain days, sacred to his gods, the King Facfur used to hold a great court and give a feast to his chief lords, dignitaries, and rich manufacturers of the city of Kinsay. On such occasions those pavilions used to give ample accommodation for 10,000 persons sitting at table. This court lasted for ten or twelve days, and exhibited an astonishing and incredible spectacle in the magnificence of the guests, all clothed in silk and gold, with a profusion of precious stones; for they tried to outdo each other in the splendour and richness of their appointments. Behind this great Pavilion that faced the great gate, there was a wall with a passage in it shutting off the inner part of the Palace. On entering this you found another great edifice in the form of a cloister surrounded by a portico with columns, from which opened a variety of apartments for the King and the Queen, adorned like the outer walls with such elaborate work as we have mentioned. From the cloister again you passed into a covered corridor, six paces in width, of great length, and extending to the margin of the lake. On either side of this corridor were ten courts, in the form of oblong cloisters surrounded by colonnades; and in each cloister or court were fifty chambers with gardens to each. In these chambers were quartered one thousand young ladies in the service of the King. The King would sometimes go with the Queen and some of these maidens to take his diversion on the Lake, or to visit the Idol-temples, in boats all canopied with silk.
The other two parts of the enclosure were distributed in groves, and lakes, and charming gardens planted with fruit-trees, and preserves for all sorts of animals, such as roe, red-deer, fallow-deer, hares, and rabbits. Here the King used to take his pleasure in company with those damsels of his; some in carriages, some on horseback, whilst no man was permitted to enter. Sometimes the King would set the girls a-coursing after the game with dogs, and when they were tired they would hie to the groves that overhung the lakes, and leaving their clothes there they would come forth naked and enter the water and swim about hither and thither, whilst it was the King's delight to watch them; and then all would return home. Sometimes the King would have his dinner carried to those groves, which were dense with lofty trees, and there would be waited on by those young ladies. And thus he passed his life in this constant dalliance with women, without so much as knowing what arms meant! And the result of all this cowardice and effeminacy was that he lost his dominion to the Great Kaan in that base and shameful way that you have heard.
All this account was given me by a very rich merchant of Kinsay when I was in that city. He was a very old man, and had been in familiar intimacy with the King Facfur, and knew the whole history of his life; and having seen the Palace in its glory was pleased to be my guide over it. As it is occupied by the King appointed by the Great Kaan, the first pavilions are still maintained as they used to be, but the apartments of the ladies are all gone to ruin and can only just be traced. So also the wall that enclosed the groves and gardens is fallen down, and neither trees nor animals are there any longer.

CLIV (Book II, Chapter 78)

TREATING OF THE GREAT YEARLY REVENUE THAT THE GREAT KAAN HATH FROM KINSAY

Now I will tell you about the great revenue which the Great Kaan draweth every year from the said city of Kinsay and its territory, forming a ninth part of the whole country of Manzi. First there is the salt, which brings in a great revenue. For it produces every year, in round numbers, fourscore tomans of gold; and the toman is worth 70,000 saggi of gold, so that the total value of the fourscore tomans will be five millions and six hundred thousand saggi of gold, each saggio being worth more than a gold florin or ducat; in sooth, a vast sum of money! [This province, you see, adjoins the ocean, on the shores of which are many lagoons or salt marshes, in which the sea-water dries up during the summer time; and thence they extract such a quantity of salt as suffices for the supply of five of the kingdoms of Manzi besides this one.]

Having told you of the revenue from salt, I will now tell you of that which accrues to the Great Kaan from the duties on merchandize and other matters.
You must know that in this city and its dependencies they make great quantities of sugar, as indeed they do in the other eight divisions of this country; so that I believe the whole of the rest of the world together does not produce such a quantity, at least, if that be true which many people have told me; and the sugar alone again produces an enormous revenue.—However, I will not repeat the duties on every article separately, but tell you how they go in the lump. Well, all spicery pays three and a third per cent. on the value; and all merchandize likewise pays three and a third per cent. [But sea-borne goods from India and other distant countries pay ten per cent.] The rice-wine also makes a great return, and coals, of which there is a great quantity; and so do the twelve guilds of craftsmen that I told you of, with their 12,000 stations apiece, for every article they make pays duty. And the silk which is produced in such abundance makes an immense return. But why should I make a long story of it? The silk, you must know, pays ten per cent., and many other articles also pay ten per cent.

And you must know that Messer Marco Polo, who relates all this, was several times sent by the Great Kaan to inspect the amount of his customs and revenue from this ninth part of Manzi, and he found it to be, exclusive of the salt revenue which we have mentioned already, 210 tomans of gold, equivalent to 14,700,000 saggi of gold; one of the most enormous revenues that ever was heard of. And if the sovereign has such a revenue from one-ninth part of the country, you may judge what he must have from the whole of it! However, to speak the truth, this part is the greatest and most productive; and because of the great revenue that the Great Kaan derives from it, it is his favourite province, and he takes all the more care to watch it well, and to keep the people contented.

Now we will quit this city and speak of others.

CLV (Book II, Chapter 79)
OF THE CITY OF TANPIJU AND OTHERS

When you leave Kinsay and travel a day's journey to the south-east, through a plenteous region, passing a succession of dwellings and charming gardens, you reach the city of Tanpiju, a great, rich, and fine city, under Kinsay. The people are subject to the Kaan, and have paper-money, and are Idolaters, and burn their dead in the way described before. They live by trade and manufactures and handicrafts, and have all necessaries in great plenty and cheapness. But there is no more to be said about it, so we proceed, and I will tell you of another city called Vuju at three days' distance from Tanpiju. The people are Idolaters, and the city is under Kinsay. They live by trade and manufactures.

Travelling through a succession of towns and villages that look like one continuous city, two days further on to the south-east, you find the great and fine city of Ghiuju which is under Kinsay. The people are Idolaters. They have plenty of silk, and live by trade and handicrafts, and have all things necessary in abundance. At this city you find the largest and longest canes that are in all Manzi; they are full four palms in girth and 15 paces in length.

When you have left Ghiuju you travel four days S.E. through a beautiful country, in which towns and villages are very numerous. There is abundance of game both in beasts and birds; and there are very large and fierce lions. After those four days you come to the great and fine city of Chanshan. It is situated upon a hill which divides the River, so that the one portion flows up country and the other down. It is still under the government of Kinsay. I should tell you that in all the country of Manzi they have no sheep, though they have beeves and kine, goats and kids and swine in abundance. The people are Idolaters here.

When you leave Changshan you travel three days through a very fine country with many towns and villages, traders and craftsmen, and abounding in game of all kinds, and arrive at the city of Cuju. The people are Idolaters, and live by trade and manufactures. It is a fine, noble, and rich city, and is the last of the government of Kinsay in this direction.

The other kingdom which we now enter, called Fuju, is also one of the nine great divisions of Manzi as Kinsay is.

CLVI (Book II, Chapter 80)
CONCERNING THE KINGDOM OF FUJU

On leaving Cuju, which is the last city of the kingdom of Kinsay, you enter the kingdom of Fuju, and travel six days in a south-easterly direction through a country of mountains and valleys, in which are a number of towns and villages with great plenty of victuals and abundance of game. Lions, great and strong, are also very numerous. The country produces ginger and galingale in immense quantities, insomuch that for a Venice groat you may buy fourscore pounds of good fine-flavoured ginger. They have also a kind of fruit resembling saffron, and which serves the purpose of saffron just as well.
And you must know the people eat all manner of unclean things, even the flesh of a man, provided he has not died a natural death. So they look out for the bodies of those that have been put to death and eat their flesh, which they consider excellent.

Those who go to war in those parts do as I am going to tell you. They shave the hair off the forehead and cause it to be painted in blue like the blade of a glaive. They all go afoot except the chief; they carry spears and swords, and are the most savage people in the world, for they go about constantly killing people, whose blood they drink, and then devour the bodies.

Now I will quit this and speak of other matters. You must know then that after going three days out of the six that I told you of you come to the city of Kelinfu, a very great and noble city, belonging to the Great Kaan. This city hath three stone bridges which are among the finest and best in the world. They are a mile long and some nine paces in width, and they are all decorated with rich marble columns. Indeed they are such fine and marvellous works that to build any one of them must have cost a treasure.
The people live by trade and manufactures, and have great store of silk [which they weave into various stuffs], and of ginger and galingale. [They also make much cotton cloth of dyed thread, which is sent all over Manzi.] Their women are particularly beautiful. And there is a strange thing there which I needs must tell you. You must know they have a kind of fowls which have no feathers, but hair only, like a cat's fur. They are black all over; they lay eggs just like our fowls, and are very good to eat.

In the other three days of the six that I have mentioned above, you continue to meet with many towns and villages, with traders, and goods for sale, and craftsmen. The people have much silk, and are Idolaters, and subject to the Great Kaan. There is plenty of game of all kinds, and there are great and fierce lions which attack travellers. In the last of those three days' journey, when you have gone 15 miles you find a city called Unken, where there is an immense quantity of sugar made. From this city the Great Kaan gets all the sugar for the use of his Court, a quantity worth a great amount of money. [And before this city came under the Great Kaan these people knew not how to make fine sugar; they only used to boil and skim the juice, which when cold left a black paste. But after they came under the Great Kaan some men of Babylonia who happened to be at the Court proceeded to this city and taught the people to refine the sugar with the ashes of certain trees.

There is no more to say of the place, so now we shall speak of the splendour of Fuju. When you have gone 15 miles from the city of Unken, you come to this noble city which is the capital of the kingdom. So we will now tell you what we know of it.

CLVII (Book II, Chapter 81)

CONCERNING THE GREATNESS OF THE CITY OF FUJU

Now this city of Fuju is the key of the kingdom which is called Chonka, and which is one of the nine great divisions of Manzi. The city is a seat of great trade and great manufactures. The people are Idolaters and subject to the Great Kaan. And a large garrison is maintained there by that prince to keep the kingdom in peace and subjection. For the city is one which is apt to revolt on very slight provocation.

There flows through the middle of this city a great river, which is about a mile in width, and many ships are built at the city which are launched upon this river. Enormous quantities of sugar are made there, and there is a great traffic in pearls and precious stones. For many ships of India come to these parts bringing many merchants who traffic about the Isles of the Indies. For this city is, as I must tell you, in the vicinity of the Ocean Port of Zayton, which is greatly frequented by the ships of India with their cargoes of various merchandize; and from Zayton ships come this way right up to the city of Fuju by the river I have told you of; and 'tis in this way that the precious wares of India come hither.

The city is really a very fine one and kept in good order, and all necessaries of life are there to be had in great abundance and cheapness.

CLVIII (Book II, Chapter 82)

OF THE CITY AND GREAT HAVEN OF ZAYTON

Now when you quit Fuju and cross the River, you travel for five days south-east through a fine country, meeting with a constant succession of flourishing cities, towns, and villages, rich in every product. You travel by mountains and valleys and plains, and in some places by great forests in which are many of the trees which give Camphor.There is plenty of game on the road, both of bird and beast. The people are all traders and craftsmen, subjects of the Great Kaan, and under the government of Fuju. When you have accomplished those five days' journey you arrive at the very great and noble city of Zayton, which is also subject to Fuju. At this city you must know is the Haven of Zayton, frequented by all the ships of India, which bring thither spicery and all other kinds of costly wares. It is the port also that is frequented by all the merchants of Manzi, for hither is imported the most astonishing quantity of goods and of precious stones and pearls, and from this they are distributed all over Manzi. And I assure you that for one shipload of pepper that goes to Alexandria or elsewhere, destined for Christendom, there come a hundred such, aye and more too, to this haven of Zayton; for it is one of the two greatest havens in the world for commerce.

The Great Kaan derives a very large revenue from the duties paid in this city and haven; for you must know that on all the merchandize imported, including precious stones and pearls, he levies a duty of ten per cent, or in other words takes tithe of everything. Then again the ship's charge for freight on small wares is 30 per cent., on pepper 44 per cent., and on lignaloes, sandalwood, and other bulky goods 40 per cent., so that between freight and the Kaan's duties the merchant has to pay a good half the value of his investment [though on the other half he makes such a profit that he is always glad to come back with a new supply of merchandize]. But you may well believe from what I have said that the Kaan hath a vast revenue from this city. There is a great abundance here of all provision for every necessity of man's life. [It is a charming country, and the people are very quiet, and fond of an easy life. Many come hither from Upper India to have their bodies painted with the needle in the way we have elsewhere described, there being many adepts at this craft in the city. Let me tell you also that in this province there is a town called Tyunju, where they make vessels of porcelain of all sizes, the finest that can be imagined. They make it nowhere but in that city, and thence it is exported all over the world. Here it is abundant and very cheap, insomuch that for a Venice groat you can buy three dishes so fine that you could not imagine better. I should tell you that in this city (i.e. of Zayton) they have a peculiar language. [For you must know that throughout all Manzi they employ one speech and one kind of writing only, but yet there are local differences of dialect, as you might say of Genoese, Milanese, Florentines, and Neapolitans, who though they speak different dialects can understand one another. And I assure you that the Great Kaan has as large customs and revenues from this kingdom of Chonka as from Kinsay, aye and more too. We have now spoken of but three out of the nine kingdoms of Manzi, to wit Yanju and Kinsay and Fuju. We could tell you about the other six, but it would be too long a business; so we will say no more about them. And now you have heard all the truth about Cathay and Manzi and many other countries, as has been set down in this Book; the customs of the people and the various objects of commerce, the beasts and birds, the gold and silver and precious stones, and many other matters have been rehearsed to you. But our Book as yet does not contain nearly all that we purpose to put therein. For we have still to tell you all about the people of India and the notable things of that country, which are well worth the describing, for they are marvellous indeed. What we shall tell is all true, and without any lies. And we shall set down all the particulars in writing just as Messer Marco Polo related them. And he well knew the facts, for he remained so long in India, and enquired so diligently into the manners and peculiarities of the nations, that I can assure you there never was a single man before who learned so much and beheld so much as he did.

CLIX (Book III, Chapter 1)

OF THE MERCHANT SHIPS OF MANZI THAT SAIL UPON THE INDIAN SEAS.

Having finished our discourse concerning those countries wherewith our Book hath been occupied thus far, we are now about to enter on the subject of India, and to tell you of all the wonders thereof. And first let us speak of the ships in which merchants go to and fro amongst the Isles of India. These ships, you must know, are of fir timber. They have but one deck, though each of them contains some 50 or 60 cabins, wherein the merchants abide greatly at their ease, every man having one to himself. The ship hath but one rudder, but it hath four masts; and sometimes they have two additional masts, which they ship and unship at pleasure. [Moreover the larger of their vessels have some thirteen compartments or severances in the interior, made with planking strongly framed, in case mayhap the ship should spring a leak, either by running on a rock or by the blow of a hungry whale (as shall betide ofttimes, for when the ship in her course by night sends a ripple back alongside of the whale, the creature seeing the foam fancies there is something to eat afloat, and makes a rush forward, whereby it often shall stave in some part of the ship). In such case the water that enters the leak flows to the bilge, which is always kept clear; and the mariners having ascertained where the damage is, empty the cargo from that compartment into those adjoining, for the planking is so well fitted that the water cannot pass from one compartment to another. They then stop the leak and replace the lading. The fastenings are all of good iron nails and the sides are double, one plank laid over the other, and caulked outside and in. The planks are not pitched, for those people do not have any pitch, but they daub the sides with another matter, deemed by them far better than pitch; it is this. You see they take some lime and some chopped hemp, and these they knead together with a certain wood-oil; and when the three are thoroughly amalgamated, they hold like any glue. And with this mixture they do paint their ships. Each of their great ships requires at least 200 mariners [some of them 300]. They are indeed of great size, for one ship shall carry 5000 or 6000 baskets of pepper [and they used formerly to be larger than they are now]. And aboard these ships, you must know, when there is no wind they use sweeps, and these sweeps are so big that to pull them requires four mariners to each. Every great ship has certain large barks or tenders attached to it; these are large enough to carry 1000 baskets of pepper, and carry 50 or 60 mariners apiece [some of them 80 or 100], and they are likewise moved by oars; they assist the great ship by towing her, at such times as her sweeps are in use [or even when she is under sail, if the wind be somewhat on the beam; not if the wind be astern, for then the sails of the big ship would take the wind out of those of the tenders, and she would run them down]. Each ship has two [or three] of these barks, but one is bigger than the others. There are also some ten [small] boats for the service of each great ship, to lay out the anchors, catch fish, bring supplies aboard, and the like. When the ship is under sail she carries these boats slung to her sides. And the large tenders have their boats in like manner. When the ship has been a year in work and they wish to repair her, they nail on a third plank over the first two, and caulk and pay it well; and when another repair is wanted they nail on yet another plank, and so on year by year as it is required. Howbeit, they do this only for a certain number of years, and till there are six thicknesses of planking. When a ship has come to have six planks on her sides, one over the other, they take her no more on the high seas, but make use of her for coasting as long as she will last, and then they break her up. Now that I have told you about the ships which sail upon the Ocean Sea and among the Isles of India, let us proceed to speak of the various wonders of India; but first and foremost I must tell you about a number of Islands that there are in that part of the Ocean Sea where we now are, I mean the Islands lying to the eastward. So let us begin with an Island which is called Chipangu.

CLX (Book III, Chapter 2)

DESCRIPTION OF THE ISLAND OF CHIPANGU, AND THE GREAT KAAN'S DESPATCH OF A HOST AGAINST IT

Chipangu is an Island towards the east in the high seas, 1500 miles distant from the Continent; and a very great Island it is. The people are white, civilized, and well-favoured. They are Idolaters, and are dependent on nobody. And I can tell you the quantity of gold they have is endless; for they find it in their own Islands, [and the King does not allow it to be exported. Moreover] few merchants visit the country because it is so far from the main land, and thus it comes to pass that their gold is abundant beyond all measure. I will tell you a wonderful thing about the Palace of the Lord of that Island. You must know that he hath a great Palace which is entirely roofed with fine gold, just as our churches are roofed with lead, insomuch that it would scarcely be possible to estimate its value. Moreover, all the pavement of the Palace, and the floors of its chambers, are entirely of gold, in plates like slabs of stone, a good two fingers thick; and the windows also are of gold, so that altogether the richness of this Palace is past all bounds and all belief. They have also pearls in abundance, which are of a rose colour, but fine, big, and round, and quite as valuable as the white ones. They have also quantities of other precious stones. Cublay, the Grand Kaan who now reigneth, having heard much of the immense wealth that was in this Island, formed a plan to get possession of it. For this purpose he sent two of his Barons with a great navy, and a great force of horse and foot. These Barons were able and valiant men, one of them called Abacan and the other Vonsainchin, and they weighed with all their company from the ports of Zayton and Kinsay, and put out to sea. They sailed until they reached the Island aforesaid, and there they landed, and occupied the open country and the villages, but did not succeed in getting possession of any city or castle. And so a disaster befel them, as I shall now relate. You must know that there was much ill-will between those two Barons, so that one would do nothing to help the other. And it came to pass that there arose a north wind which blew with great fury, and caused great damage along the coasts of that Island, for its harbours were few. It blew so hard that the Great Kaan's fleet could not stand against it. And when the chiefs saw that, they came to the conclusion that if the ships remained where they were the whole navy would perish. So they all got on board and made sail to leave the country. But when they had gone about four miles they came to a small Island, on which they were driven ashore in spite of all they could do; and a large part of the fleet was wrecked, and a great multitude of the force perished, so that there escaped only some 30,000 men, who took refuge on this Island.

These held themselves for dead men, for they were without food, and knew not what to do, and they were in great despair when they saw that such of the ships as had escaped the storm were making full sail for their own country without the slightest sign of turning back to help them. And this was because of the bitter hatred between the two Barons in command of the force; for the Baron who escaped never showed the slightest desire to return to his colleague who was left upon the Island in the way you have heard; though he might easily have done so after the storm ceased; and it endured not long. He did nothing of the kind, however, but made straight for home. And you must know that the Island to which the soldiers had escaped was uninhabited; there was not a creature upon it but themselves.

Now we will tell you what befel those who escaped on the fleet, and also those who were left upon the Island.

CLXI (Book III, Chapter 3)

WHAT FURTHER CAME OF THE GREAT KAAN'S EXPEDITION AGAINST CHIPANGU

You see those who were left upon the Island, some 30,000 souls, as I have said, did hold themselves for dead men, for they saw no possible means of escape. And when the King of the Great Island got news how the one part of the expedition had saved themselves upon that Isle, and the other part was scattered and fled, he was right glad thereat, and he gathered together all the ships of his territory and proceeded with them, the sea now being calm, to the little Isle, and landed his troops all round it. And when the Tartars saw them thus arrive, and the whole force landed, without any guard having been left on board the ships (the act of men very little acquainted with such work), they had the sagacity to feign flight. [Now the Island was very high in the middle, and whilst the enemy were hastening after them by one road they fetched a compass by another and] in this way managed to reach the enemy's ships and to get aboard of them. This they did easily enough, for they encountered no opposition.

Once they were on board they got under weigh immediately for the great Island, and landed there, carrying with them the standards and banners of the King of the Island; and in this wise they advanced to the capital. The garrison of the city, suspecting nothing wrong, when they saw their own banners advancing supposed that it was their own host returning, and so gave them admittance. The Tartars as soon as they had got in seized all the bulwarks and drove out all who were in the place except the pretty women, and these they kept for themselves. In this way the Great Kaan's people got possession of the city.

When the King of the great Island and his army perceived that both fleet and city were lost, they were greatly cast down; howbeit, they got away to the great Island on board some of the ships which had not been carried off. And the King then gathered all his host to the siege of the city, and invested it so straitly that no one could go in or come out. Those who were within held the place for seven months, and strove by all means to send word to the Great Kaan; but it was all in vain, they never could get the intelligence carried to him. So when they saw they could hold out no longer they gave themselves up, on condition that their lives should be spared, but still that they should never quit the Island. And this befel in the year of our Lord 1279. The Great Kaan ordered the Baron who had fled so disgracefully to lose his head. And afterwards he caused the other also, who had been left on the Island, to be put to death, for he had never behaved as a good soldier ought to do.

But I must tell you a wonderful thing that I had forgotten, which happened on this expedition.

You see, at the beginning of the affair, when the Kaan's people had landed on the great Island and occupied the open country as I told you, they stormed a tower belonging to some of the islanders who refused to surrender, and they cut off the heads of all the garrison except eight; on these eight they found it impossible to inflict any wound! Now this was by virtue of certain stones which they had in their arms inserted between the skin and the flesh, with such skill as not to show at all externally. And the charm and virtue of these stones was such that those who wore them could never perish by steel. So when the Barons learned this they ordered the men to be beaten to death with clubs. And after their death the stones were extracted from the bodies of all, and were greatly prized.

Now the story of the discomfiture of the Great Kaan's folk came to pass as I have told you. But let us have done with that matter, and return to our subject.

CLXII (Book III, Chapter 4)

CONCERNING THE FASHION OF THE IDOLS

Now you must know that the Idols of Cathay, and of Manzi, and of this Island, are all of the same class. And in this Island as well as elsewhere, there be some of the Idols that have the head of an ox, some that have the head of a pig, some of a dog, some of a sheep, and some of divers other kinds. And some of them have four heads, whilst some have three, one growing out of either shoulder. There are also some that have four hands, some ten, some a thousand! And they do put more faith in those Idols that have a thousand hands than in any of the others. And when any Christian asks them why they make their Idols in so many different guises, and not all alike, they reply that just so their forefathers were wont to have them made, and just so they will leave them to their children, and these to the after generations. And so they will be handed down for ever. And you must understand that the deeds ascribed to these Idols are such a parcel of devilries as it is best not to tell. So let us have done with the Idols, and speak of other things.

But I must tell you one thing still concerning that Island (and 'tis the same with the other Indian Islands), that if the natives take prisoner an enemy who cannot pay a ransom, he who hath the prisoner summons all his friends and relations, and they put the prisoner to death, and then they cook him and eat him, and they say there is no meat in the world so good!—But now we will have done with that Island and speak of something else.

You must know the Sea in which lie the Islands of those parts is called the sea of Chin, which is as much as to say "The Sea over against Manzi." For, in the language of those Isles, when they say Chin, 'tis Manzi they mean. And I tell you with regard to that Eastern Sea of Chin, according to what is said by the experienced pilots and mariners of those parts, there be 7459 Islands in the waters frequented by the said mariners; and that is how they know the fact, for their whole life is spent in navigating that sea. And there is not one of those Islands but produces valuable and odorous woods like the lignaloe, aye and better too; and they produce also a great variety of spices. For example in those Islands grows pepper as white as snow, as well as the black in great quantities. In fact the riches of those Islands is something wonderful, whether in gold or precious stones, or in all manner of spicery; but they lie so far off from the main land that it is hard to get to them. And when the ships of Zayton and Kinsay do voyage thither they make vast profits by their venture.

It takes them a whole year for the voyage, going in winter and returning in summer. For in that Sea there are but two winds that blow, the one that carries them outward and the other that brings them homeward; and the one of these winds blows all the winter, and the other all the summer. And you must know these regions are so far from India that it takes a long time also for the voyage thence.

Though that Sea is called the Sea of Chin, as I have told you, yet it is part of the Ocean Sea all the same. But just as in these parts people talk of the Sea of England and the Sea of Rochelle, so in those countries they speak of the Sea of Chin and the Sea of India, and so on, though they all are but parts of the Ocean.

Now let us have done with that region which is very inaccessible and out of the way. Moreover, Messer Marco Polo never was there. And let me tell you the Great Kaan has nothing to do with them, nor do they render him any tribute or service.

So let us go back to Zayton and take up the order of our book from that point.

CLXIII (Book III, Chapter 5)

OF THE GREAT COUNTRY CALLED CHAMBA

You must know that on leaving the port of Zayton you sail west-south-west for 1500 miles, and then you come to a country called Chamba, a very rich region, having a king of its own. The people are Idolaters and pay a yearly tribute to the Great Kaan, which consists of elephants and nothing but elephants. And I will tell you how they came to pay this tribute.

It happened in the year of Christ 1278 that the Great Kaan sent a Baron of his called, Sagatu with a great force of horse and foot against this King of Chamba, and this Baron opened the war on a great scale against the King and his country.

Now the King [whose name was Accambale] was a very aged man, nor had he such a force as the Baron had. And when he saw what havoc the Baron was making with his kingdom he was grieved to the heart. So he bade messengers get ready and despatched them to the Great Kaan. And they said to the Kaan: "Our Lord the King of Chamba salutes you as his liege-lord, and would have you to know that he is stricken in years and long hath held his realm in peace. And now he sends you word by us that he is willing to be your liegeman, and will send you every year a tribute of as many elephants as you please. And he prays you in all gentleness and humility that you would send word to your Baron to desist from harrying his kingdom and to quit his territories. These shall henceforth be at your absolute disposal, and the King shall hold them of you."

When the Great Kaan had heard the King's ambassage he was moved with pity, and sent word to that Baron of his to quit that kingdom with his army, and to carry his arms to the conquest of some other country; and as soon as this command reached them they obeyed it. Thus it was then that this King became vassal of the Great Kaan, and paid him every year a tribute of 20 of the greatest and finest elephants that were to be found in the country.

But now we will leave that matter, and tell you other particulars about the King of Chamba.

You must know that in that kingdom no woman is allowed to marry until the King shall have seen her; if the woman pleases him then he takes her to wife; if she does not, he gives her a dowry to get her a husband withal. In the year of Christ 1285, Messer Marco Polo was in that country, and at that time the King had, between sons and daughters, 326 children, of whom at least 150 were men fit to carry arms.

There are very great numbers of elephants in this kingdom, and they have lignaloes in great abundance. They have also extensive forests of the wood called Bonús, which is jet-black, and of which chessmen and pen-cases are made. But there is nought more to tell, so let us proceed.

CLXIV (Book III, Chapter 6)

CONCERNING THE GREAT ISLAND OF JAVA.

When you sail from Chamba, 1500 miles in a course between south and south-east, you come to a great Island called Java. And the experienced mariners of those Islands who know the matter well, say that it is the greatest Island in the world, and has a compass of more than 3000 miles. It is subject to a great King and tributary to no one else in the world. The people are Idolaters. The Island is of surpassing wealth, producing black pepper, nutmegs, spikenard, galingale, cubebs, cloves, and all other kinds of spices.

This Island is also frequented by a vast amount of shipping, and by merchants who buy and sell costly goods from which they reap great profit. Indeed the treasure of this Island is so great as to be past telling. And I can assure you the Great Kaan never could get possession of this Island, on account of its great distance, and the great expense of an expedition thither. The merchants of Zayton and Manzi draw annually great returns from this country.

CLXV (Book III, Chapter 7)

WHEREIN THE ISLES OF SONDUR AND CONDUR ARE SPOKEN OF; AND THE KINGDOM OF LOCAC

When you leave Chamba and sail for 700 miles on a course between south and south-west, you arrive at two Islands, a greater and a less. The one is called Sondur and the other Condur. As there is nothing about them worth mentioning, let us go on five hundred miles beyond Sondur, and then we find another country which is called Locac. It is a good country and a rich; [it is on the mainland]; and it has a king of its own. The people are Idolaters and have a peculiar language, and pay tribute to nobody, for their country is so situated that no one can enter it to do them ill. Indeed if it were possible to get at it, the Great Kaan would soon bring them under subjection to him.

In this country the brazil which we make use of grows in great plenty; and they also have gold in incredible quantity. They have elephants likewise, and much game. In this kingdom too are gathered all the porcelain shells which are used for small change in all those regions, as I have told you before.

There is nothing else to mention except that this is a very wild region, visited by few people; nor does the king desire that any strangers should frequent the country, and so find out about his treasure and other resources. We will now proceed, and tell you of something else.

CLXVI (Book III, Chapter 8)

OF THE ISLAND CALLED PENTAM, AND THE CITY MALAIUR

When you leave Locac and sail for 500 miles towards the south, you come to an island called Pentam, a very wild place. All the wood that grows thereon consists of odoriferous trees. There is no more to say about it; so let us sail about sixty miles further between those two Islands. Throughout this distance there is but four paces' depth of water, so that great ships in passing this channel have to lift their rudders, for they draw nearly as much water as that.

And when you have gone these 60 miles, and again about 30 more, you come to an Island which forms a Kingdom, and is called Malaiur. The people have a King of their own, and a peculiar language. The city is a fine and noble one, and there is great trade carried on there. All kinds of spicery are to be found there, and all other necessaries of life.

CLXVII (Book III, Chapter 9)

CONCERNING THE ISLAND OF JAVA THE LESS. THE KINGDOMS OF FERLEC AND BASMA

When you leave the Island of Pentam and sail about 100 miles, you reach the Island of Java the less. For all its name 'tis none so small but that it has a compass of two thousand miles or more. Now I will tell you all about this Island. You see there are upon it eight kingdoms and eight crowned kings. The people are all Idolaters, and every kingdom has a language of its own. The Island hath great abundance of treasure, with costly spices, lign-aloes and spikenard and many others that never come into our parts. Now I am going to tell you all about these eight kingdoms, or at least the greater part of them. But let me premise one marvellous thing, and that is the fact that this Island lies so far to the south that the North Star, little or much, is never to be seen! Now let us resume our subject, and first I will tell you of the kingdom of Ferlec. This kingdom, you must know, is so much frequented by the Saracen merchants that they have converted the natives to the Law of Mahommet—I mean the townspeople only, for the hill-people live for all the world like beasts, and eat human flesh, as well as all other kinds of flesh, clean or unclean. And they worship this, that, and the other thing; for in fact the first thing that they see on rising in the morning, that they do worship for the rest of the day. Having told you of the kingdom of Ferlec, I will now tell of another which is called Basma. When you quit the kingdom of Ferlec you enter upon that of Basma. This also is an independent kingdom, and the people have a language of their own; but they are just like beasts without laws or religion. They call themselves subjects of the Great Kaan, but they pay him no tribute; indeed they are so far away that his men could not go thither. Still all these Islanders declare themselves to be his subjects, and sometimes they send him curiosities as presents. There are wild elephants in the country, and numerous unicorns, which are very nearly as big. They have hair like that of a buffalo, feet like those of an elephant, and a horn in the middle of the forehead, which is black and very thick. They do no mischief, however, with the horn, but with the tongue alone; for this is covered all over with long and strong prickles. The head resembles that of a wild boar, and they carry it ever bent towards the ground. They delight much to abide in mire and mud. 'Tis a passing ugly beast to look upon, and is not in the least like that which our stories tell of as being caught in the lap of a virgin; in fact, 'tis altogether different from what we fancied. There are also monkeys here in great numbers and of sundry kinds; and goshawks as black as crows. These are very large birds and capital for fowling.

I may tell you moreover that when people bring home pygmies which they allege to come from India, 'tis all a lie and a cheat. For those little men, as they call them, are manufactured on this Island, and I will tell you how. You see there is on the Island a kind of monkey which is very small, and has a face just like a man's. They take these, and pluck out all the hair except the hair of the beard and on the breast, and then they dry them and stuff them and daub them with saffron and other things until they look like men. But you see it is all a cheat; for nowhere in India nor anywhere else in the world were there ever men seen so small as these pretended pygmies. Now I will say no more of the kingdom of Basma, but tell you of the others in succession.

CLXVIII-CLXIX (Book III, Chapter 10)

THE KINGDOMS OF SAMARA AND DAGROIAN

So you must know that when you leave the kingdom of Basma you come to another kingdom called Samara, on the same Island.And in that kingdom Messer Marco Polo was detained five months by the weather, which would not allow of his going on. And I tell you that here again neither the Pole-star nor the stars of the Maestro were to be seen, much or little. The people here are wild Idolaters; they have a king who is great and rich; but they also call themselves subjects of the Great Kaan. When Messer Mark was detained on this Island five months by contrary winds. There is abundance of fish to be had, the best in the world. The people have no wheat, but live on rice. Nor have they any wine except such as I shall now describe.

You must know that they derive it from a certain kind of tree that they have. When they want wine they cut a branch of this, and attach a great pot to the stem of the tree at the place where the branch was cut; in a day and a night they will find the pot filled. This wine is excellent drink, and is got both white and red. The trees resemble small date-palms; … and when cutting a branch no longer gives a flow of wine, they water the root of the tree, and before long the branches again begin to give out wine as before. They have also great quantities of Indian nuts, which are good to eat when fresh. Now that we have done telling you about this kingdom, let us quit it, and we will tell you of Dagroian.

When you leave the kingdom of Samara you come to another which is called Dagroian. It is an independent kingdom, and has a language of its own. The people are very wild, but they call themselves the subjects of the Great Kaan. I will tell you a wicked custom of theirs. When one of them is ill they send for their sorcerers, and put the question to them, whether the sick man shall recover of his sickness or no. If they say that he will recover, then they let him alone till he gets better. But if the sorcerers foretell that the sick man is to die, the friends send for certain judges of theirs to put to death him who has thus been condemned by the sorcerers to die. These men come, and lay so many clothes upon the sick man's mouth that they suffocate him. And when he is dead they have him cooked, and gather together all the dead man's kin, and eat him. And I assure you they do suck the very bones till not a particle of marrow remains in them; for they say that if any nourishment remained in the bones this would breed worms, and then the worms would die for want of food, and the death of those worms would be laid to the charge of the deceased man's soul. And so they eat him up stump and rump. And when they have thus eaten him they collect his bones and put them in fine chests, and carry them away, and place them in caverns among the mountains where no beast nor other creature can get at them. And you must know also that if they take prisoner a man of another country, and he cannot pay a ransom in coin, they kill him and eat him straightway. It is a very evil custom and a parlous. Now that I have told you about this kingdom let us leave it, and I will tell you of Lambri.

CLXX-CLXXI (Book III, Chapter 11)

OF THE KINGDOMS OF LAMBRI AND FANSUR

When you leave that kingdom you come to another which is called Lambri. The people are Idolaters, and call themselves the subjects of the Great Kaan. They have plenty of Camphor and of all sorts of other spices. They also have brazil in great quantities. This they sow, and when it is grown to the size of a small shoot they take it up and transplant it; then they let it grow for three years, after which they tear it up by the root. You must know that Messer Marco Polo aforesaid brought some seed of the brazil, such as they sow, to Venice with him, and had it sown there; but never a thing came up. And I fancy it was because the climate was too cold. Now you must know that in this kingdom of Lambri there are men with tails; these tails are of a palm in length, and have no hair on them. These people live in the mountains and are a kind of wild men. Their tails are about the thickness of a dog's. There are also plenty of unicorns in that country, and abundance of game in birds and beasts. Now then I have told you about the kingdom of Lambri.

You then come to another kingdom which is called Fansur. The people are Idolaters, and also call themselves subjects of the Great Kaan; and understand, they are still on the same Island that I have been telling you of. In this kingdom of Fansur grows the best Camphor in the world called Canfora Fansuri. It is so fine that it sells for its weight in fine gold. The people have no wheat, but have rice which they eat with milk and flesh. They also have wine from trees such as I told you of. And I will tell you another great marvel. They have a kind of trees that produce flour, and excellent flour it is for food. These trees are very tall and thick, but have a very thin bark, and inside the bark they are crammed with flour. And I tell you that Messer Marco Polo, who witnessed all this, related how he and his party did sundry times partake of this flour made into bread, and found it excellent. There is now no more to relate. For out of those eight kingdoms we have told you about six that lie at this side of the Island. I shall tell you nothing about the other two kingdoms that are at the other side of the Island, for the said Messer Marco Polo never was there. Howbeit we have told you about the greater part of this Island of the Lesser Java: so now we will quit it, and I will tell you of a very small Island that is called Gauenispola.

CLXXII (Book III, Chapter 12)

CONCERNING THE ISLAND OF NECUVERAN

When you leave the Island of Java and the kingdom of Lambri, you sail north about 150 miles, and then you come to two Islands, one of which is called Necuveran. In this Island they have no king nor chief, but live like beasts. And I tell you they go all naked, both men and women, and do not use the slightest covering of any kind. They are Idolaters. Their woods are all of noble and valuable kinds of trees; such as Red Sanders and Indian-nut and Cloves and Brazil and sundry other good spices. There is nothing else worth relating; so we will go on, and I will tell you of an Island called Angamanain.

CLXXIII

CI DEVISE DE L'ISLE DE ANGAMAN

Angaman est une ysle bien grant. Il ne ont roi. Il sunt ydres e sunt come bestes sauvajes. Et si vos dirai d'une meinere de jens que bien fait a conter [en] nostre livre. Or sachiés tout voiremant que tuit les homes de ceste ysle ont chief come chien et dens et iaux come chiens: car je vos di qu'il sunt tuit senblable a chief de grant chienz mastin. Il ont especeries asez. Il sunt mout cruel jens. Il menuient les omes, tuit cil que il puent prandre, puis qu'il ne soient de lor jens. Il ont grant abonda [n]ce de toutes meineres d'especeries. Lor viandes est [ris] e lait et cars de toutes maineres. Il ont encore fruit devisee a les nostres b. Or nos avon contés de cestes deverses jens. Et adonc nos en partiron e vos conteron avant des autres couses e vos diron d'une ysle que est apellé Seilan.

CLXXIV

CI DEVISE DE L'ISLE DE SEILAN

Quant l'en se part de l'isle de Angaman et il ala entor м milles por ponent, aucune couse moin ver garbin, adonc treuve l'en l'isle de Seilan, qui est tout voiremant la meior isle que soit au monde de sa grandese; e vos dirai comant. Elle gire environ II e IV milles. Et si vos di que ansienemant estoit greignor: car elle giroit environ III e VI milles, selonc que se treuve en la mapemondi des mariner de cel mer. Mes le vent a tramontaine hi vient et vente si fort que une grant partie de ceste isle a fait aler sout l'eive; e ce est la caison por coi elle [ne] est si grant come elle fu jadis. Or vos conteron des fait de ceste ysle.

Ceste isle ont roi qui est apellés Sendemain. Il sunt idules. Il ne font treu a nulz. Il vont tuit nus, for que il se cu[v] rent lor nature. Il ne ont bles, for que ris; et ont sosimain de coi il font le olio. Il vivent de lat e de cars e de ris. Et en ceste ysle ont vin de celz arbres que je vos ai dit desovre. Il ont berçi en grant abondance do meillor dou monde. Or nos laieron de ceste couse [et vos conteron de le plus precieuse couse] que soient au monde: car je vos di que en ceste isle naisent les nobles et buen robin, ne en nula autre part dou monde non naisent. Et encore hi naisent les çafins et les topas et les amatist et encore maintes autres bones pieres. Et si vos di que le roi de cest provence a le plus biaus rubin que soit en tout le monde, ne que unques fust veu, ne que se doit veoir. E vos deviserai comant il est fait. Or sachiés qu'il est lonc entor un paum e gros bien tant come le bras de l'ome. Il est les plus espiendent couse dou monde a veoir. Il ne a tecce nulle. Il est vermoille come feu. Il est de si grant vaillance que a poine se poroit accater por monoie. E si vos di por verité que le grant kaan mande sez mesajes a cesti roi e le mande que il voloit acater cestui robin et que, se il le li vousist doner, qu'il en li faroit donner le vaillance d'une cité. Cestui roi dist que il ne le donoroit por rien dou mo[n] de, por ce que il dit que fu de sez ancestre. E por ceste achaison ne le pot avoir por couse dou monde. Les homes ne sunt pas d'armes, mes sunt cheitif et vil. Mes se il avint que il lor beisogne home d'armes, si ont d'autre contree et propemant saracins. Il n'i a autre couse que a mentovoir face; e por ce nos en partiron et aleron avant e vos conteron de Maabar.

Polo's biography of Buddha is included in ch. CLXIX of the Franco-Italian text - see below. We display the text of the chapter here for comparison

Seilan est une grant ysle, ensi c o m je vos ai devisé en ceste livre en arieres. Or est voir que en ceste ysle a une montagne mout aut si degrotté [environ]les roches que nul hi puent monter sus, se ne en ceste mainere que je vos dirai. Car a ceste montagne pendent maintes chaennes de fer, ordree en tel mainer que le homes hi puent monter sus por cel chaene,jusque sus les montagnes. Or vos di que il dient que sus cel mont est le menument de Adan nostre primer pere. Le sarain dient que celui sepoucre est de Adan e les idres dient qu'il est le mo[n]ument de Sergamoni Borchan.

E cestui Sergamuni fui le primer homes a cui non fui fait primermant ydres. Car E cestui Sergamuni fui le primer homes a cui non fui fait primermant ydres. Car selonc lor uxance cestui fui le meior homes que unques fust entr'aus ; e ce fu le primerqu'il aussent por saint et a cui nome il faissent ydres. E ce fu un filz a u[n] grant roi e riches et poisant. E cestui son filz fo de si bone vie, qu'il ne vost entendre a nulle chouse mondaine , ne ne vost estre rois.

Et son per, quant il voit que son filz ne voloit estre rois, ne qu'il ne voloit entendre a nulle couse do monde, il en a grant ire. Il li oferce mout grant oferte car il li dit qu'il le voloit coroner roi do reigne et que en fust sire a sa volonté. Et encore il voloit lasser la corone,ne ne comandaroit nulle rien,mes il seulemant en fust mestre. Son filz disoit que ilne voloit rien. Et quant son pere voit que cestui ne voloit la segnorie en nulle mainere dou monde,il ha si grant ire,car pou qu'il ne morut de dol. Et ce n'estoit mervoille, por ce qu'il ne avoit plus filz de cestui, ne ne avoit a qu'il lasast le roiame. Et adonc s'en espraite le roi en tel mainere. Car il dit a soi meesme qu'il li fira couse que son filz se rendra voluntier a coses mondaines e que ilprendra la corone e le roiame. Et adonc le fait trover en un mout biaus palais; et li done xxx pouceles mout belles et avenant por lui servire. Car il ne i osoit estre nulz masles m e s for que celles pucelles : car pucelles le metoient ao lit et le servoient a table et li fesoient toz jors conpagnie. Elle canteient et calorent devant lui e li fasoient tout le seulas qu'ele |poient ensi come le roi lor avoit comandé. E si vos di que toutes celes poucelles ne postrent tant faire que le filz au roi se meust a nule luxurie, mes demore plus fermemant et plus castemant qu'il ne fasoit devant. Et fasoit mout bone vie, selonc lor uxance.

E si vos di qu'il estoit si delié damoisiaus que il ne estoit unques osi dou palais, ne ne avoit unques veu h o m e mort ne nul autres que ne fust sain de sez menbres; car le paire ne laisoit aler nul viaus ne nul desert homes devant lui. Or avint que cestui damesiaus chevauchoit un jor por mi la vie,et adonc vitun home mort.Il en devint tout esbais, com celui que jamés n'en avoit veu nulus. Il demande maintenant a celes que avec lui estoient que couse ce estoit ; et celz le distrent que ce estoit un ome mort. «Comant, feit le filz au roi, donc morent tuitleshomes?» - «Oil voiremant», font celz. Adonc ne dit ren le damoisiaus e quevauche avant mout pensif. Et aprés ce ne ot chavauchés grament qu'il ot trové un mout vielz ome que [ne] po[o]it aler et ne avoit dens en boche, mes les avoit tuit perdu por grant veillesse. Et quant les filz au roi vit cellui viel, il demande que chouse ecelui estoit et porcoi il ne puet 86a aler. Et celz que o lui estoient li distrent que por veillesse ne poit aler e por veillesse a per du les dens. Et quant le filz auroiot bien entandu dou morte dou vielz, il se torne a son palais e dit a soi meisme que ilne demorent plus en ceste mauveis seicle; mes dit qu'il ira chercier celui que ne muert jamés et celui que le ot fait.

Et adonc se parti dou palais et de son pere. Il s'en ala es montagnes mout grand e desviables; et illuec demore toute sa vie mout onestamant et castemant, et molt fait grant astinence. Car certes se il fuissent esté cristiens, il seroit estés u n grant sant avec nostre seignor Jesucrist. E quant cestui filz au roi se morut, il fo porté au roi son pere.

E quant il le vit mort, celui que il amoit plus que soi meesme, se il a ire et corus ce ne fa pas a demander. Il fist grant duel; puis fist faire une ymaine a sa semelitudine,tout d'or et de pieres presioses, et fai onoré por tuit celz dou pais et aorer come dieu. Et disoient que il estoit mors por LXXXIII foies. Car dient que quant il morut la primer foies qu'il devint buef; et puis morut autres fois e devent cavaus; et ensi dient que ilmorut LXXXIIII foies e tutes foies dient que il devenoit un nimaus,ou chien ou autres couses ; mes a les LXXXIIII foies dient qu'il morut e devint dieu. Et cestui ont les ydres por le meior dieu e por les plu grant qu'il aient.

Et sachiés que ceste fu la primer ydres que les ydres ont ; e de cestui sunt desendue tutes les ydres.E ce fu en l'isle de Seilan en Yndie. Or avés entendu coment l'idre fu primermant. E si vos di toite voirmant que les ydres de mout longaine parties hi vienent en pelegrinajes, ausi come les cristiens vont
a meser Saint Jaque en pelegrinajes; et cesti idres dient que cel munument, que est sus celle montaigne, est le filz au roi que vos avés entendu ; e que les dens e les che- vailz et la scuele, que hi est, furent ausint dou filz au roi, que avoit a non Sergamoni Borcan,que vaut a dir Sergamoni saint. E les saracinz,que en grandismes moutitude hi vient ausint en pelerinajes, dient que ce est le muniment de Adan nostre primer pere et que les dens e les chevoilz e la scuele fu ausi de Adan.Or avés entandu comant les ydres dient qu'il est le filz au roi que fu lor primer ydres e lor primiere dieu, e les sa- racinz dient qu'il est Adan,nostre primer piere;mes Dieu set qui est et quel fu. Car nos ne creon pas que en celui leu [soit] Adan, car nostre Escriture de Sainte Eglise dit qu'el est en autre partie dou monde.

Or avint que le grant kan oia comant sus celle montagne estoit le munument de Adan , et encore qui i estoient sez dens et sez chevoilz et la scuelle o il mengioit ; il dit a soi meisme qu'il convint que il aie les dens e la scuele e les chevoilz. Adonc hi envoie une grant mesajarie. E ce fu a les MCCLXXXIIII anz de l'ancarnasionz de Cristi. E que vos en diroi ? Sachiés tuit voiremant que les mesajes au grant kan, a mout grant compagnie, se mettent a la voie et alent tant [tant por mer] que por tere que il furent venu a l'isle de Seilan. Et s'en alent au roi e se porcacent tant que il ont les II dens meselairi que molt estoient gros et grans; et encore ont des quevoils e la scuelle. La scuele estoit d'un porfide vers mout biaus. Et quant les mesajes au grant kan ont eu cestes couses que je vos ai conté,il se mistrent a la voie e s'en torne[n]t a lor seignor E quant il furent pres a la grant ville de Canbaluc la o le grant kan estoit, il li font savoir comant il veneient et aportoient ce por coi il l'avoit mandé. Le g[r]ant kaan adonc comande que toutes les jens, e regulés et autres, aleisent encontre celles reliquies, que lor estoit fait entendant que furent de Adan.

E porcoi vos firoie lonc conter? Sachiés tout voirmant que toutes les jens de Canbaluc alent encontre a ceste relique; e les re- gulés le recevent e les aportent au grant can que molt les recevi con grant joie e con grant feste e con grant reverence. E si vos di que il treuvent por lor escriture que disoient que cele escuelle avoit tel vertu que qui hi meist viande a un homes, qu'il en auroit asez v homes. E le grant kan dist qu’il avoit fat prover; e dist que bien estoit ensi la verité. En tel mainere com vos avés oi ot le grant kan celes erliques que vos avés oi; e li gostent bien si grant tresor [a] aver les que bien fon grant quantité.

Or nos avon conté toute ceste ystorie por ordre, tout la virité; et desormés nos en partiron et vos conteron avant des autres couses ; e vos diron tout avant de la cité de Cail.

CLXXV

CI DEVISE DE LA GRANT PROVENCE DE MAABAR

Quant l'en se part de l'isle de S[e]ilan et ala ver ponent entor LX milles, adonc treuve la grant provence de Maabar, que est apellé l'Inde greignor. E ce est la meillor Indie que soit. Et est de la tere ferme. Et sachiés que en ceste provence a v rois que sunt freres carnaus; et vos en diviseron de cascun por soi. Et si sachiés tuit voiremant que ceste provence est la plus noble e la plus riches que soit au monde; e si vos en dirai la verité comant. Or sachiés que de ceste chief de la provence reigne un de cesti freres que a non Sender Bandi Devar. Et en le sien regne se treuvent les perles mout groses e bones e belles; et vos dirai comant les perles se treuvent e se prennent. Or sachiés que il ha en ceste mer un gouf, qui est entre l'isle e la terre ferme. Et en tout ceste gouf ne a d'eive plus de x pas, ou de XII, et en tel leu hi ha que ne est plus de п pas. Et en ceste gouf se prenent les perles e vos dirai comant. Celz que ce font, il prenent les nes, e grant e petite, e vont en ceste gouf ce est dou mois d'avril 15 jusque a dimi may -en un leu que s'apelle Bettalar. E vont en la mer LX milles; et iluec gitent lor ancres. Et il entrent puis en celes barches petites. E cesti le pesent com je vos dirai. Il est voir que il sunt maint mercant; et font plusors conpagnies; et acatent maintes homes a loier, ce est que il lor donent u[n] tant por le mois d'avril jusque a dimi may, ou tant come la peisciere dure. E les mercant en donent tel droit com je vos dirai. Il donent tout avant au roi la disme part . Encore en donent a celui que encante les peisons, que ne faicent maus a les homes que vont sout eive por trover les perles: a cestui en donent des xx le un. E ce sunt abraiaman que encantent les peison le jor solemant, car la nuit ronpent il les encantament, si que les peison en puent faire d'eles a lor volunté . Et encore vos di que cesti abraiaman encantent encore toutes bestes e tous osiaus e tous animaus. Et quant [ il sunt venu au leu que je vos ai dit desovre ], les homes que sunt en les petites barches e que ont les loiés des mercaant, isent de barches e vont sout l'eives: tel IV pas, e tel v, jusque in XII. E demorent soute come il plus puent. E quant il sunt au font de la mer, il treuvent laiens capere que le ome apellent ostrige de mer; et en ceste ostrice se treuvent les perles, groses e menues, e de toutes faisons. Car les perles se treuvent en la chars de celz capperes. Et en ceste mainere se pescent les perles. Et ce sunt si grandismes quantités que ce ne fait a conter. Car sachiés que de les perles que en ceste mer se trouvent s'espandent por tute lo monde. E si vos di que le roi de ceste reigne en a grandisme quantité [de] droit e grandisme tresor. Or nos avon conté comant se treuvent les perles. E si vos di tout voiremant que tantost qui est dimi mai ne i se trovent plus de cestes capperes, ce sunt celz la ou i se trovent les perles. E bien est il verité que, loign de ci entor de III milles, se trouvent: e ce est de setembre jusque a dimi ottubre.

E si vos di que en toute ceste provence de Maabar ne a mester [tailleur ne couturier] por tailler ne cuire dras, por ce que il [v] ont tuit nus, de tous les tens de l'an. Car je vos di qu'il ont tout tens tenpree: ce est qu'il ne ont ne frois ne chaut. E por ce vont toutes foies nus; for que il se cuvrent lor nature do u[n] pou de drap tant solamant. Et ausi vait le roi come les autres, for qu'il a autres couses tel com je vos devisarai. Or sachiés por verité que lor roi vait tout nu, sauve que il covre sa nature do u[n] biaus dras, et au cuel a, tout environ, un frejes les quel est tout plen de pieres presioses, ce sunt robin e çafin et esmaraut et autres quieres pieres, si que ceste coler vaut bien un grandisme tresor. Et encore li pent au col dou roi une corde de soie sotil, que li dure tout devant un pas; et en ceste cordon a cш entre grosisme perles e belles e de rubinz que mout sunt de grant vaillance. Le porcoi hi a cm pieres en tel cordon je vos dirai. Sachiés de voir que celle CIII pieres porte el, por ce que il convent que chascun jor, le maitin et le soir, die с orasion a le onor de sez ydres. Et ausi comande lor foi e lor mainere et ensi le font les autres rois sien ancestres e laisent a cestui que le deust faire.[E] ce est le porcoi le roi porte celles cш pieres a cuel. Et encore vos di que le roi porte encore, en trois leus eu bras, braciaus d'or touti plens de cherismes pieres et perles mout grouses e de grant vaillance. Et encore sachiés que ceste roi porte en les jambes, en trois leus ausint, braciaus d'or tout covert de tre chieres perles et pieres. Et aprés vos di encore que ceste roi porte [ es dois des pie] belles perles et autres pieres, si que mervoie est a veoir. E que vos en diroi? Sachiés tuit voiremant que ceste roi porte tantes pieres e tantes perles que bien vaillent plus d'une bone cité. Et ne est nul qui peust dir ne conter le grant enonbre que celz que porte le roi vaillent. Et ce ne est pas mervoie se il en a tant que je vos ai contés por ce que je vos di que celes chieres pieres et perles se treuvent en son regne. E si vos di un autre couse: que nul omes ne puet traire de son reigne nulle pieres grosse et chiere, ne nulle perles, que oise da dimi sajes en sus. Et bien est il voir que le roi mande [ plusors foies] l'an por tout son reigne que tuit celz que ont belles perles et bones pieres le doient porter a la cort et qu'il li fara doner deus tant que il ne li coste. E ce est le uxance dou reigne de doner lo double de ce que costent toutes les bones pieres. E les mercaans, e toutes les autres jens, quant il nt de celles bones pieres, le portent volunter a la cort, por ce que il sunt bien paiés. Or ce est la raison por coi ceste roi a tantes richesse e tantes chieres pieres. Or vos ai contés de ce ; si vos conterai encore d'autres merveioses chouses. Or sachiés tuit voiremant que ceste roi a bien vc femes, ce sunt muier. Car je vos di que tant tosto que il voit une bielle dame o dameselle, si la vuelt por soi. Et si en fist une tel couse com je vos dirai. Sachiés que ceste roi vit une mouto bielle moiller [a son frere], si le la tolt et la tint por soi. E son frer, que sajes estoit, le sofri e ne fist brie con elz. Et encore vos dirai de ceste roi une autre couse que bien fait a mervoiller. Je vos di que ceste roi a sez feoilz asez et sunt en ceste mainer. Car il sunt feoilz dou seignor en ceste monde e le autre, selonc ce que il dient. Et vos en dirois de cest grant merveie en avant. Cest feoilz servent le seignors en la cort; e chavauchent con le roi; et ont grant segnorie entor lui; e, launques vait le roi, cesti barons li font conpagnie; et ont mout grant segnorie en toute le reigne. E sachiés que quant le roi se muert et son cors se art en grant feu, adonc tuit cesti baronz, que sez feoilz estoient si com je vos ai dit desovre, se getent in feu | e s'ardent avec le roi por lor fer conpagnie en l'autre E encore vos di que en ceste regne ha une tel usance. Car, quant le roi se mort et il lase grant tresor, e le filz que remaint ne en tocheroit por ren dou monde. Car il dient: « je ai tout le reigne de mon pere e toutes les jens; donc bien m'en puis je prochacer ausi com fist mon per ». Et en ceste mainere ne tochent mie lor tresor les rois de ceste regne, mes les laisse le u[n] a l'autre; e chascun fait tresor. E por ceste achaison a mout grandisimes quantités de tresor ceste reigne. Et encore vos di que en ceste reigne ne naisent chavalz. Et por ce tout le tresor de la rende qu'il ont cascuns anz, ou la greignor partie , se consume en achater chavalz; et vos dirai comant. Sachiés tuit voirmant que les mercant de Curmos e de Quisci et de Dufar et d'Escer e de Adan ceste provence ont mout chavaus, et destrer e d'autres chavause les mercaant de ceste provences , ensi com je vos ai dit, achatent les bons chavalz e les cargent es nes et les aportent a ceste roi, et encore a sez freres que IV rois sunt encore. Il vendent le un bien vc saje d'or que vaillent plus de c mars d'arjent. E si vos di que cesti roi en achate bien M et plus cascun anz; e ses freres en acatent autretant. Et a chief de l'an ne n'ot nul. Tuit muorent elz, por ce que il ne ont marreschaus, ne ne li sevent costoir; mes se morent por male garde. E si vos di que les mercaant que portent cesti chavaus a vendre, nen hi laisen aler ne ne i moinent nul marescaus, por ce qu'il vuelt que les chavaus se morent asez a cesti rois. Et encore vos di que en ceste roiame a encore un autre costume que je vos dirai. Car, quant un ome a fait malefice qu'il doie morir e que le seignor le vuole fare occire, adonc die celui que doit estre ocis qu'il se vuelt occire il mesme por le onor e por l'amor de tiel ydules. Le roi le dit que ce vuel il bien. Et adonc tous les parens e les amis de cestui que se doit ocire, le prenent e le metent sus une caiere, et li donen bien x coutiaus, e le portent por toute la cité, e vont disant: « ceste vaillans homes se vait occiré il meesme por le amor de tel ydules ». En tiel mainere com je vos di le portent por tute la cité. E quant il sunt venu eu leu, la o il se fait la justice, adonc celui que doit morir prent un cortiaus et crie a aute vox: « je m'ocie por le amor de tel ydules ». Aprés qu'il a dit ceste parole, il se fiert dou coutiaus por mi le bras; puis prent un autre coutiaus e se fert en le autre bras; puis prent autre coutel e se fert por mi le ventre. E que vos en diroie? El se done tant de cesti coutiaus qu'il s'ocit il meisme. Et quant il se est ocis, sez parens ardent le cors a grant joie. Et encore vos di que en cest roiames ha encore un autre costume: que, quant un home est mors et son cors se fait ardo[i]r, sa feme se gette eu feu mesme et se laise ardre avec son baron. Et ceste dame, que ce font, sunt mout loés des je[n]s. E si vos di tout voiremant que maintes dames font ce que je vos ai contés. Et encore vos di que celes de cestes roiames aorent les ydres. Et les plosors aorent le buef, por ce que il dient que le buef est mout bone chouse. Ne nul n'en mengieroit dou buef por rien dou monde, ne nulz ne l'ociroit en nulle mainere. Mes si vos di que i a une generasion d'omes, que sunt apellé gavi: cesti menuient bien cars de buef. Mes non mie que il l'oisent ocire. Mes, quant aucu[n] buof se mort de sa morte ou d'autre mort, adonc cesti que je vos ai contés, les menuient. Et encore vos di que il ognent

toutes lor maisonz de l'osci dou buef. Et si vos di qu'il ont encore un autre costume tel com je vos dirai. Car sachiés que le roi e les barons e les autres jens seent sor la tere. Et quant l'en le demandoit porcoi il ne seoent plus enhorablement, e cel distrent que seoir sus la terre est asez honorable chouse, por ce que nos fumes [fait] de tere e a la tere dovon torner; et por ce ne poroit l'en trop honorer la tere, ne nul ne la doit despresier. Et encore vos di que cesti gavi ce est tout lor generasion que menuient la cars dou buef quant el se morut sunt celz que lor ancestere ocistrent meser Sant Tomas le apostre jadis. Et si vos di encore un autre couse: que tout cest leguajes, que gavi sunt apellés, nulz ne poroit entrer eu leu, la ou le cors de mesier Saint Tomas est. Car sachiés que x homes ne poroient tenir un de cesti gavi la ou le saint cors est. Ne encore vos di que XX homes ou plus ne porent metre un de cesti gavi eu leu, la ou le cors mesier Saint Tomés est: por ce que le leu ne les recoie, por la vertu dou saint cors. En ceste reigne ne naist nulle bles, for que ris solemant. Et encore vos di une greignor couse que bien fait a conter. Car sachiés, se un grant detrier covrisse un grant destrier, il e[n] naist un petit cavaus que a les pies tuit estors. Il ne vaillent rien, ne se puet cavaucher. Encore vos di que ceste jens vont en bataille cun lance et escu e vont tuit nu. E ne sunt mie vaillanz ne prodonmes, mes sunt vil jens e caitivi. Il ne occient nulle bestes ne nul animaus. Mes, quant il vuelent mengier chars de monton, ou d'aucune autre bestes ou oisiaus, il le font occir a saracin et autres jens que ne sunt de lor loi ne de lor usance. Et encore vos di que il ont encore un tel costume: que tuit, et masles et femes, se lavent chascun jors II foies en eive tout lor cors - ce est le maitin et le soir ne autremant ne mengierent ne boiverent jusque a tant que il ne fuissent lavés. E celui que ne se lavest por II foies le jor est tenu come noz tenion les patarin. E si vos di que en cesté reigne se fait tropo grant justicie de celz que font homecidie et de celz que enblent e de tous autres malefice. E si vos di encore que les plosors d'elz se gardent de boir vin; ne ne est receu a tesmognie ne a nulle guarentise celui que boit vin, ne celui qui vait por mer najant. Car il dient que celui que vait por mer est desperés; e por ce ne le recevent ne ne vaut sa tesmognie. Me si sachiés que il ne tienent a pechiés nule luxurie. Il hi est si grant calor que ce est mervoie. Et por ce vont nu. Il n'i a pluie for que de jugn et de jugnet et d'aost . Et se ne fust l'eive que vient celz trois mois, que renscent les air, il hi seroit si grant chaut que nulz i poroit escanper. Mes por celle pluie ne ont si grant calor. Et encore vos di que entr'aus a mai[n]t sajes d'une art que s'apelle fiçonomie: ce est de conostre les homes e les femes, lor qualités, e se sunt buen ou mauvés. E ce conoisent il veent l'ome ou la feme. Il sevent mout que senifie d'encontrer oisiaus ou bestes. Il gardent a agure plus que homes dou monde et maus sevent quelz est buen ou mauveis. Car je vos di que quando un home ala en son chamin por aucune voie, et il avint que il oie que aucun autre face estornu, se lui senbre que il soit buen por lui, si vait avant sa voie; et, se lui senble que ne soit buen por lui, il se met tant tost a seoir e maintes foies s'en torne arieres. Et encore vos di que en ceste regne, tantost que l'enfant est nes, ou masles ou femes qu'il soit, le pere ou la mer fait metre en script sa nativité, ce est quel jor est nes e de quel mois e de quel lune e quel ore. E ce font por ce que il font tuit lor [fait toutes] foies con astronique et con endivins que sevent mout de encantemant e d'art magique et de jomansie et de tiel hi a ausi qui sevent d'astronomie. Et encore sachiés que ceste regne, et por tout Indie, ont toutes bestes et osiaus devisés des nostres, for solemant un oisiaus, e ce est la quaie. Ceste oisiaus san faille est senblable as nostres, mes toutes autres couses ont mout deversemant devisés des nostres. Car je vos di tout voiremant que il ont le quief soris ce sunt les oisiaus que volent la nuit e que ne ont poines ne plume cesti tiel oisiaus ont grant come un ostor. Il ont ostor tuit noir come corbiaus et sunt d'asez greignors des nostres, et sunt bien volant e bien oselant. Et si vos dirai un autre couse que bien fait a conter. Car sachiés que il donent a lor chavaus a mangier chars cuite con ris et mainte autres couses cuittes. Et encore vos di que il ont maint ydules en lor moister, masles et femes, a les quelz ydules sunt maintes damoiseles ofertes en ceste mainere. Car lor mer et lor pere le oferent a les ydules, a celz que plus lor prestre. Et puis que il les ont ofert, toutes les foies que li nonnain do mostier de l'idres requirent celes damoiselles, que sunt estés ofert a l'idres, qu'elle veignent au moistier por fer seulas a l'idres, tantost hi vient: et chantent et calorent e font grant feste. Et ce sunt grant quantités de damoiselles. Et encore plusors foies la semaine et le mois celles damaselles portent a mengier a lor ydres ou elle sunt oufertes et vos di en quel mainere hi portent a meingiere e dient que l'idre a mangié. Je vos di que de ceste pucelles que je vos ai dit plusors aparoillirent bien da mangier, e cars et autre bones couses, e s'en vont a[u] mostier a lor ydules; et li mettent la table davant con tutes les viandes qu'eles ont aportés; et le hi laissent une grant pieces. E toutes foies endementiers toutes cestes dameselles cantent et calorent et font le greignor seulas dou monde. E quant il ont ceste seulas fat une si grant pieces que un grant baron poroit aver mangiés, adonc dient le dameselles que l'espirit de le ydres a menuié la sustance de la viande ; e lor la preinent e le menuient toute ensenble a grant feste et a grant joie. Puis se torne chascus a sa maison. Et ensint font cestes dameseles jusque a tant qu'elle prennent baron. Et cestes tielz pucelles en hi a asez por ceste reigne, que font toutes les couses que je vos ai contés. Or nos avon contés de ceste reigne grant partie de lor costumes e de lor usance e de lor afer. Adonc nos en partiron et vos conteron avant do u[n] autre roiames qui est apellés Mutfili.

CLXXVI

CI DEVISE DOU ROIAUME DE MUTFILI

Mutfili est un roiame que l'en treuve quant l'en se part de Maabar et ala por tramontaine en tor de M mies. Cestui reigne est a une roine, que mout est saje dame. Car je vos di qu'il avoit bien XL an que le roi son baron morut; e celle, que a son baron voloit grant bien e li portoit grant [amor] , dist que ja dieu ne vuole qu'ele prenne autre baron puis que celui qu'elle amait plus que soi meisme est mort. Or ceste fu la chaison por coi elle ne vost prendre baron. E si vos di tout voirmant que ceste raine, tout ceste terme de XL anz, a bien mantenu son reigne a grant justice et a grant droit, ausi bien com fasoit son baron. E si vos di qu'ele est plus amé da celz de son reigne que unques fust dame ou seignors de lor jens. Il sunt ydres et ne font treu a nelui. Il vivent de ris et de cars e de lact. Et en ceste roiame se treuvent les diamant; e vos diron comant. Sachiés que en ceste roiame a plosors montaignes en les quelz se treuvent les diamant ensi com vos oirés. Car sachiés que quant pluit l'eve cort jus por ceste montagnes mout deruinant por grant riot e por grant cavernes; e, quant la pluie est remese, et l'eive est partie, les homes vont alor cercant por cesti riot dont l'eive est venue; et en treuvent asez. E l'estee, que ne i se troveroit une gote d'aive, adonc en treuvent asez por celes montaignes. Mes si hi a si grant calor que a poine hi poit l'on sofrir. E si vos di que en celles montagnes a si grant moutitude de serpant, e grant e groses, que les homes ne poent aler se ne con grant dotance. Mes toutes foies il hi vont come il puent et en trovent des mult buens et groses. E si vos di que cesti serpans sunt mout veneouses et mout mauvés, si que les homes ne ont ardemant d'aler a les cavernes, la ou les mauveis serpant sunt. Et encore vos di que les homes en ont des diamant a une autre mainere. Car sachiés que il hi a grant valee et profonde, si degrotté environ les roces que nulz hi puet aler. Mes les homes font ensi com je vos dirai. Car il prenent cars plusors peces e le gittent en celle profonde valee. Et celle chars, quant ele est geté, treuve les diamans en grant abondance: adonc se fichent en la cars. Or est voir que en cele montagne demorent maintes aguilles blances por prandre celz serpens. È quant cestes aguilles voient la cars en le profonde de la valee, elle s'en vont et prennent celle cars et la portent autre leu. Et les || homes que ententivemant ont gardé la ou les aigles vont, tant tost qu'il voient que le aigle est pousés et que becche la cars, il hi vont au plus tost qu'il puent. Les aigle s'en vont en autre parte e nen porte pas la cars por la dotance qu'il ont de les homes que lor s'en vint soute soidainemant. E quant l'en est venut a la cars, et la prant: et hi trouve diamant fichés asez. Et encore en ont les homes des diamant en ceste mainere: car, quant les aigles mengient de celle cars que je vos ai dit, elle mengient qu'ele beche des diamant; puis la nuit, la ou l'aigle fait son retorn, si gette celle diamant qu'el a becchés con son oisi; e les homes hi vont et cargient celle oisi de le aigle et en treuvent encore diamant asez. Or avés entendu comant en trois maineres se treuvent les diamans. E sachiés que en tout le monde ne se treuvent diamant for que en ceste roiame solamant. Mes iluec se trevent en grant quantité et buens. E ne creés que les buens diamant vienent en nostre contrees de cristienz; mes vont et sunt portés au grant kaan et a les rois e baronz de celz diverses regionz et regnes . Car celz ont le grant tresor et achatent toutes les cheres pieres. Or vos ai contés des diamant et adonc vos conteron des autres couses. Car sachiés que en ceste reiame se font les meior bocorans e les plus biaus et le p[l]us sotil que soient au monde et celz que sunt de greignor vaillance. Car je vos di que il senblent teles de lin de rens: il n'i a roi au monde ne roine que por grandese e por belesse ne les vestisse. Il ont bestes asez e les greignor montonz dou monde. Il ont grant abondance et grant device de toutes couses de coi il vivent. Autre couse n'i a que a mentovoir face; e por ce noz en partiron de ceste roiames et vos conteron dou leu la ou est le cors meisere Saint Tomaus le apostles.

CLXXVII

CI DEVISE LA U EST LE CORS DE MESER SAINT THOMEU L'APOSTOE

Le cors meisser Saint Thomeu le apostres est en la provence de Maabar, en une petite ville; car ne i a gueires homes, ne mercaant ne i vienent por ce que n'i a mercandies que bien en peust traire et encore que le leu est mout desviables. Bien est il voir que maint cristiens et mant saracin hi vienent en perlinajes. Car je vos di que le saracin de celle contree hi ont grant foi et dient qu'il fui saracin, et dient qu'el est profit grant et l'apellent avarian, que vaut a dire saint home. E si sachiés que il hi a tel mervoie com je vos conterai. Or saquiés que les cristiens que vont la en pelegrinajes, prenne[n]t de la tere dou leu, la ou le saint cors fou mort; e celle terre aportent en le lor contree; e donent de ceste une pou a boir au malaide quant ausse fevre quartaine ou tersaine ou ceste tiel fevre. Et tant tost que le malaide l'a beue, el est guaris. Et ce avint a tuit celz amalaides que celle terre boivent . E sachiés qu'elle est terre roge. Et encore vos dirai d'une biaus miracle que hi avint entor MCCLXXXVIII an de l'ancarnasion de Crist. Il fu voir que un baron de celle contree avoit mout grant qua[n]tité d'une bles que s'apelle ris e de cesti enpli toutes les maisonz que environ le yglise estoient.Celz cristiens que gardent l'eglise et le saint cors, quant il virent que cel baronz ydres fasoit ensi enplir celz maisonz e que les peligrins ne auront ou erbergier, il en avoient grant ire; et mout le prient que il ne le deuse faire. Mes celui, que mout estoit cruelz et fieres, ne entendi a nulle lor pre[ie]re, mes enpli toutes celles maisonz, selone a sa volunté et encontre la volunté des cristienz qui gardent l'eglise. Et quant ceste baron ot fait enplir de son ris toutes les maisonz de Saint Tomas, de coi le freres en avoient si grant ire, il avint si grant miracle com je vos dirai. Car sachiés que la noit aprés que cel baronz avoit fait enplir celz maisonz, li aparoit mesier Sant Tomas l'apostre con une forche en main. Et la mist a la gorge dou baron, e li dist: « O tu [fais vuider tantosto mes maisonz ] o se tu ne fais vuider tantosto mes maisonza il convient que soies mort de mauveis mort ». Et en ce que il disoit ce, li strant molt la gorge con celle forque; si que il senbloit a[l] baron que il ause grant poine, et pou s'en falait qu'il ne creoit morir. Et quant meser Saint Tomeo oit fait ce, il se parti. Et celui baron bien maintin se leve; et fait toutes celes maisonz vuidier. E tout ce que li estoit avenu de mesier Saint Tomeu dit: que bien fo tenu a grant miracle. E les cristiens en ont grant joie et grant leese e moult rendent grant grasse et grant honor a mesier Sant Tomeu et molt benedient son nom. E si voz di que autres miracles hi avint assez tout l'an, que bien seroient tenu a grant meraveies qui les oise conter. Et propemant de guerir cristiens qui sunt esteperés e gasté de lor cors. Or nos avun contés de ce. Si vos volun contere encore comant il furent ocis. Il fu voir que mesier Sant Tomeu estoit dehors son eremitajes en le bois; et fasoit sez orasionz a son seignor dieu. Et entor lui avoit maint paons car sachiés que en celz contree en ont plus que part dou monde. Et en ce que mesier Sant Tomeu fasoit ensint sa orasonz, adonc un ydres, que dou lignages et generasionz des gavi estoit, laisse aler une sajette de son arc, por voloir ocire un de celz paonz que environ le saint estoit. Ne cestui ne le virent mie. Et a ce que il croit avoir donee au paon , adonc done a mesier Saint Tomeu l'apostre emi le destre costee. Et quant il ot receu celui coux, il aore mout doucemant sun creator e vos di que de celui coux se morut. Mes bien fu il voir que avant que il venist a cest leu o il morut, converti il maintes jens en Nubie comant et en quel mainer fu, le vos conteron en ceste livre bien et ordreemant quant tens et leu ne sera.Or nos avon conté de Saint Tomeu ; et adonc vos conteron avant des autres couses. Il est voir que quant les enfanz est nes, il l'ognent ogne semaine une foies con oleo de sosiman et celes font devenir plus noir que il ne naiscent d'asez. Car je vos di que celui qui est plus noir est plus preciés de le autres et est tenu meior que les autres que ne sunt si noir. Et encore vos di un autre couse. Car je vos di tout voiremant que celes jens font portraire et inpindre tous lor deu e lor idres noir, e les diables blance come nois. Car il dient que deu e tuit li santi sont noir. E dient il de lor deu et de lor santi; et les diables dient que sunt blances. E por ce les font portraire et inpoindre in tel mainere com vos avés oi . Et encore vos di que il font ymagines de ydres tout noir. Et sachiés que les homes de ceste contree, quant il vont en oste, por ce que il ont grant foy es buef e le unt por sainte couse, il prene[n] t de cel poil des buef sauvajes que je vos ai contés autres [foies ]; et se il est home de cavalz, il fait celz poil deu buef [ metre] au cevel de son chavaus; e se il estoit home de pie, il metoit de cel poil deu buef a son escu . Et tiel le fait lier a sien cevailz. Et cel font il, por ce qu'il creont que por cel poil de buef soient miaus sauvés et hostés de tut engonbrement. E ce funt tuit celz que en l'ost vont. Et sachiés que por ceste chaison cel poil dou buef sauvajes hi vaut asez. Car il ne se tient aseur qui ne en a. Or nos avon conté ceste matiere; et adonc noz en partiron e vos conteron d'une provence des abraiaman ensi com vos porés oir.

CLXXVIII

CI DEVISE DE LA PROVENCE DE LAR DONT LES ABRAIAMAN SUNT NASCU

Lar est une provence que est ver ponent, quant l'en se part dou leu ou Sant Tomeu l'apostre est. E de cest provence sunt nes tuit les abraiaman dou monde et d' eluec vindrent primermant. E si vos di que cesti abraiaman sunt des meillor mercaant dou monde e des plus verables: car il ne diroient nulle mensogne por ren dou monde, ne nedient for que couse de virité. Il ne menuie char ne boivent vin. Il font mout honeste vie selonc lor uxance. Il ne font luxure for que con lor femes. Il ne tollirent a nelui nulle couse. Il ne ocirent nulle animaus , ne feroient couse que il en creusent avoir pechiés. E si vos di que tuit les abraiaman sunt coneu por un segnaus qu'il portent. Car sachiés que tuit les abraiaman dou monde portent un fil de banbace sor san espalle, et se le lient sout le autre bras, si que li vient le fil de la banbace devant le pis e por dierere.E por ceste signaus sunt coneus por tout les leu la u il vont. E si vos di qu'il ont roi riche e poisant de tresors. E cestui rois acchate mout voluntieres perles et toutes autres pieres presioses; et si a establi con tuit les mercaant de sa tere que de toutes les perles que il li aportent dou roiames de Maabar que s'apelent Soli e ce est la meior provence e la plus jentilz que soite en Yndie e la ou le meior perles hi se trovent qu'il en d[o]ra lor deus tant que il ne l'acatent. [Et les] abraiaman vont eu roiame de Maabar et acchatent toutes les bonnes perles que il treuvent et puis l'aportent a lor roi. Et dient por lor verité ce que gostent; et le roi en fait mantinant lor doner deus tant de cel que gostent. Ne ne en vint onques lor moin. E por cest acaison ne li ont aporté en grandisme quantité, de mout bones et grosses. Cesti abraiaman sunt ydules et vont plus a augure et a fait de bestes et d'osiaus que homes dou monde. Et si vos en dirai une partie de celz qu'il en font. Je vos di qu'el ont entr'aus un tel costume. Car a tous les jors de la semaine ont mis un segnaus tel com je vos dirai. Se il avint que il faicent aucun merchiés d'aucune mercandie, celui qui la velt achater se leve en estant, e regarde sa onbre au soleil, et dit: « Que jor hui ? » « Le tel » Lor fait mesurer l'onbre soe. Et se sa onbre est tant longue come el doit estre en celui jor, il conple le merchiés; e se la onbre ne est si longue come le doit estre, il ne conple mie le merchiés, mes atent tant que l'onbre soit a cel point que el ont ordree en lor loy. Et tout ausint com je vos ai devisé de cestui jor, ausi ont il establi de toutes le jors de la semaine, quant doit estre longua sa onbre. Et jusque a tant que le onbre ne fust tant longue come la doit estre, ne firoient nul merchiés ne nul lor fait. Mes quant l'onbre est tant longue com el doit estre chascun jor, adonc font tuit lor merchiés e lor fait. Et encore vos dirai une greignor couse. Que quant il font aucun merchiés, ou en maison ou en autre leu, et il vessent venir une tarantule que n'i a en grant abondance se il voient qu'elle vegne de celle part que lui senble que soit buen por lui, il acata la mercandie tout mantinant; e se la tarantole ne vient de leu que lor senble bon, il laisse le merchiés e ne l'acate mie. Et encore vos di que quant il oisent de lor maison et il oissent estornoir aucun home, se il ne le senble bien, il s'areste e ne vont plus avant. Et encore vos di que quant cesti abraiaman vont lor chemin et il voient que aucun rondel venise sor elle, ou davant ou da la senestre part ou da la destre, se lor senble selonc lor costumes que le rondel li soit venue de bon les e de bone part, il vait plus avant; e se lui senble que ne soit venue de bone part, il ne vait plus avant, mes se torne ariere. Et cesti abraiaman vivent plus que jens do monde. E ce avient por pou mangier e por grant astinence qu'il font. E lor dens ont mout bonne por une erbe qu'il usent a mangier, que mout fait bien pair e molt est sain au cors de l'ome. E sachiés que cesti abraiaman ne [se] seignent de voines, ne d'autres leu ne se traient sainc. E si ont entr'aus regulés, que sunt apellés Ciugui; le [ quelz] vivent plus que les autres: car il vivent da CL an en CC; e si se puent bien de lor cors, si que il puent bien aler e venir launques il vuelent, e font bien tout le servise que abesogne a lor moistier et a lor idres, et li servent ausi bien com se il fuisent plus jeune. E ce avint por le grant astinence qu'il font dou mei[ n]gier pou e boines viandes. Car il usent a mangier ris et lac plus que autre couse. Et encore vos di que cesti Ciugui, que vivent si lonc tens com je vos ai dit, si menuient ce que je vos dirai. Car vos ben senblara grant couse. Car je vos di que il prennent arjent vif et soufre et les mesient ensenble et en font bevrajes; puis le bevent. E dient que ce li croiste la vie. Et en vivent d'asez plus; et vos di que il le font por cascun mois foies. E sachiés que ceste jens usent ceste bevrajes de lor enfance por plus vivre. Et san faille celz que vivent tant com je vos ai dit uxent ceste bevrajes de sofre e d'arjent vif. Et encore en ceste reigne de Maabar a une religion que s'apelent encore Ciugui que sunt de si grant astinence com je vos dirai, e de si forte et aspre vie. Car sachiés de voir que il vont tuit nu, que il ne portent couse nulle sovre, si que il ne se covrent lor nature ne nul vembre. Il aurent li buef; e tuit le plusors d'elz si portent un buef petit, de covre ou de brons endoré, emi son front: si intendés que il hi se font lier. Encore vos di que il ardent le oisi dou buef et en font poudre. Puis s'en ognent en plusors leu dou cors con grant reverence, bien con ausi grant com font le cristiens de l'eive beneete. Il ne menuient en scuelle ne in talieor; mes menuient lor viandes en sus fueilles de pome de parais, ou en autre foilles grant. Mes non pas qu'el soient vers, me seche; car les vers dient il qu'elles ont arme, et por ce se[r]oit pechiés. Car je vos di que il se gardent sor tutes les criatures dou monde de non fer couse dont il creesent que fuissent pechés: car avant se lairont il morir que il fesse couse que il creoist pechere. E quant les autres homes les demandent porcoi il vont nus e que il ne ont vergogne de mostrer lor vembre, et il dient: « Nos alon nus, por ce que nos ne volun nulle couse de cest monde; por ce que noz venimes en cest monde sanz nulle vestimente et nus. [La caison] de ce que nos ne avon vergogne de mostrer nostre vinbre si est ce que nos ne faison nul pechiés con elz e por ce ne n'avons nos plus vergogne que avés vos quant vos moustrés vostre main o le vix ou autres vostre vembre de coi vos ne aurés a pechier de luxurie. Mes porcoi vos aurés vostre venbre [exercés] en pechiés et en luxurie, por ce le porté vos coverte, et n'avés vergogne. Mes nos ne [n'] avon plus que de mostrer le dois, por ce que nos ne faison nul pechiés con elz ». Or tiel raison rendent a les homes, que li demandent porcoi il ne avoient vergogne de mostrer lor vembre. Et encore vos di que il ne ocirunt nule creature ne nul animaus dou monde, ne mouches, ne pulces, ne proques ne nul vermes, por ce que il dient qu'il ont arme. E por ce dient qu'il ne le menuierent por le pechiés que il en avrent. Et encore vos di que il ne menuierent nule couse vers, ne erbes ne rais, jusque a tant qu'eles ne fuissent seches: por ce que il dient que les couses vert ont arme. Et encore vos di que il dorment sus tere tuit nus, sanz nulle ren dou monde tenir ne sout ne sovre: et ce est bien gran mervoie comant il ne morent e comant il vivent si longuemant com je vos ai conté desovre. Il font encore grant astinence de mengier; car degeunent tout les anz et boivvent eive et ne autre rien. Et encore vos en dirai un autre couse. Car il ont lor regulés que demorent en les [lor moistier] por servir les ydres: il les provent en tel mainere com je vos dirai. Car il font venir les puceles que sunt ofertes al idres; et a cestes pucelles font toucher a celes homes que gardent les ydrese. Elle touchent et ca et la par maintes pars dou cors; elle l'acollent et le mettent eu greignor seulas dou monde. E celui home que est touchés en tel mainere das puceles que je vos ai dit, se son venbre ne se mue de rien se no come il estoit avant que les pucelles les touchent, cestui est buen et le retienent avec elz; et se autres a cui les poucelles tochasent, se son venbre se mue et se drice, cestui ne retient mie, mes les chachent tout maintinant et dient que il ne vuelent tenir avec elz home de luxure. E cesti sunt si crueli et perfidi ydres que je vos di. Il dient que por ce font il ardoir lor cors mors, porcoi il dient que, se il ne ardisent les cor mors, que il feroient vermes, et puis que les vermes auroient mengiés cel cors dont il sont criés, il ne auroient pius que mengier; et adonc convendrent que il murisent. Et dient que quant les vermes seroient mors, l'arme de celui cors en auroit grant pecés. E ce est la raison por coi il dient que ardent le cors mors. E dient que les vermes unt arme. Or nos avon contee des costumes de cesti ydres; e adonc nos en partiron et vos conteron d'une bielle novelles que nos avon dementiqué en l'isle de Sei[l]an, tel com vos la porés entendre, que bien vos semblara grant chouse.

CLXXIX

ENCORE DEVISE DE LE ISLE DE SEILAN

Seilan est une grant ysle, ensi com je vos ai devisé en ceste livre en arieres. Or est voir que en ceste ysle a une montagne mout aut si degrotté [environ] les roches que nul hi puent monter sus, se ne en ceste mainere que je vos dirai. Car a ceste montagnes pendent maintes chaennes de fer, ordree en tel mainer que le homes hi puent monter sus por cel chaene, jusque sus les montagnes. Or vos di que il dient que sus cel mont est le menument de Adan nostre primer pere. Le sarain dient que celui sepoucre est de Adan e les idres dient qu'il est le mo[n]ument de Sergamoni Borchan. E cestui Sergamuni fui le primer homes a cui non fui fait primermant ydres. Car selonc lor uxance cestui fui le meior homes que unques fust entr'aus; e ce fu le primer qu'il aussent por saint et a cui nome il faissent ydres. E ce fu un filz a u[n] grant roi e riches et poisant. E cestui son filz fo de si bone vie, qu'il ne vost entendre a nulle chouse mondaine, ne ne vost estre rois. Et son per, quant il voit que son filz ne voloit estre rois, ne qu'il ne voloit entendre a nulle couse do monde, il en a grant ire. li oferce mout grant oferte: car il li dit qu'il le voloit coroner roi do reigne et que en fust sire a sa volonté. Et encore il voloit lasser la corone, ne ne comandaroit nulle rien, mes il seulemant en fust mestre. Son filz disoit que il ne voloit rien. Et quant son pere voit que cestui ne voloit la segnorie en nulle mainere dou monde, il ha si grant ire, car pou qu'il ne morut de dol. Et ce n'estoit mervoille, por ce qu'il ne avoit plus filz de cestui, ne ne avoit a qu'il lasast le roiame. Et adonc s'en espraite le roi en tel mainere. Car il dit a soi meesme qu'il li fira couse que son filz se rendra voluntier a coses mondaines e que il prendra la corone e le roiame. Et adonc le fait trover en un mout biaus palais; et li done XXX pouceles mout belles et avenant por lui servire. Car il ne i osoit estre nulz masles mes for que celles pucelles: car pucelles le metoient ao lit et le servoient a table et li fesoient toz jors conpagnie. Elle canteient et calorent devant lui e li fasoient tout le seulas qu'ele || poient ensi come le roi lor avoit comandé. E si vos di que toutes celes poucelles ne postrent tant faire que le filz au roi se meust a nule luxurie, mes demore plus fermemant et plus castemant qu'il ne fasoit devant. Et fasoit mout bone vie, selonc lor uxance. E si vos di qu'il estoit si delié damoisiaus que il ne estoit unques osi dou palais, ne ne avoit unques veu home mort ne nul autres que ne fust sain de sez menbres; car le paire ne laisoit aler nul viaus ne nul desert homes devant lui. Or avint que cestui damesiaus chevauchoit un jor por mi la vie, et adonc vit un home mort. Il en devint tout esbais, com celui que jamés n'en avoit veu nulus. Il demande maintenant a celes que avec lui estoient que couse ce estoit; et celz le distrent que ce estoit un ome mort. « Comant, feit le filz au roi, donc morent tuit les homes ? » « Oil voiremant », font celz. Adonc ne dit ren le damoisiaus e quevauche avant mout pensif. Et aprés ce ne ot chavauchés grament qu'il ot trové un mout vielz ome que [ne] po [o]it aler et ne avoit dens en boche, mes les avoit tuit perdu por grant veillesse. Et quant les filz au roi vit cellui viel, il demande que chouse ecelui estoit et porcoi il ne puet aler. Et celz que o lui estoient li distrent que por veillesse ne poit aler e por veillesse a perdu les dens. Et quant le filz au roi ot bien entandu dou mort e dou vielz, il se torne a son palais e dit a soi meisme que il ne demorent plus en ceste mauveis seicle; mes dit qu'il ira chercier celui que ne muert jamés et celui que le ot fait. Et adonc se parti dou palais et de son pere. Il s'en ala es montagnes mout grand e desviables; et illuec demore toute sa vie mout onestamant et castemant, et molt fait grant astinence. Car certes se il fuissent esté cristiens, il seroit estés un grant sant avec nostre seignor Jesucrist. E quant cestui filz au roi se morut, il fo porté au roi son pere. E quant il le vit mort, celui que il amoit plus que soi meesme, se il a ire et corus ce ne fa pas a demander. Il fist grant duel; puis fist faire une ymaine a sa semelitudine, tout d'or et de pieres presioses, et fai onoré por tuit celz dou pais et aorer come dieu. Et disoient que il estoit mors por LXXXIII foies. Car dient que quant il morut la primer foies qu'il devint buef; et puis morut autres fois e devent cavaus; et ensi dient que il morut LXXXIIII foies e tutes foies dient que il devenoit un nimaus, ou chien ou autres couses; mes a les LXXXIIII foies dient qu'il morut e devint dieu. Et cestui ont les ydres por le meior dieu e por les plu grant qu'il aient. Et sachiés que ceste fu la primer ydres que les ydres ont; e de cestui sunt desendue tutes les ydres. E ce fu en l'isle de Seilan en Yndie. Or avés entendu coment l'idre fu primermant. E si vos di toite voirmant que les ydres de mout longaine parties hi vienent en pelegrinajes, ausi come les cristiens vont a meser Saint Jaque en pelegrinajes; et cesti idres dient que cel munument, que est sus celle montaigne, est le filz au roi que vos avés entendu; e que les dens e les chevailz et la scuele, que hi est, furent ausint dou filz au roi, que avoit a non Sergamoni Borcan, que vaut a dir Sergamoni saint. E les saracinz , que en grandismes moutitude hi vient ausint en pelerinajes, dient que ce est le muniment de Adan nostre primer pere et que les dens e les chevoilz e la scuele fu ausi de Adan. Or avés entandu comant les ydres dient qu'il est le filz au roi que fu lor primer ydres e lor primiere dieu, e les saracinz dient qu'il est Adan, nostre primer piere; mes Dieu set qui est et quel fu. Car nos ne creon pas que en celui leu [soit] Adan, car nostre Escriture de Sainte Eglise dit qu'el est en autre partie dou monde. Or avint que le grant kan oi comant sus celle montagne estoit le munument de Adan, et encore qui i estoient sez dens et sez chevoilz et la scuelle o il mengioit; il dit a soi meisme qu'il convint que il aie les dens e la scuele e les chevoilz. Adonc hi envoie une grant mesajarie. E ce fu a les MCCLXXXIIII anz de l'ancarnasionz de Cristi. E que vos en diroi? Sachiés tuit voiremant que les mesajes au grant kan, a mout grant compagnie, se mettent a la voie et alent tant [tant por mer] que por tere que il furent venu a l'isle de Seilan. Et s'en alent au roi e se porcacent tant que il ont les II dens meselairi que molt estoient gros et grans; et encore ont des quevoils e la scuelle. La scuele estoit d'un porfide vers mout biaus. Et quant les mesajes au grant kan ont eu cestes couses que je vos ai conté, il se mistrent a la voie e s'en torne[n]t a lor seignor. E quant il furent pres a la grant ville de Canbaluc la o le grant kan estoit, il li font savoir comant il veneient et aportoient ce por coi il l'avoit mandé. Le g[r ] ant kaan adonc comande que toutes les jens, e regulés et autres, aleisent encontre celles reliquies, que lor estoit fait entendant que furent de Adan. E porcoi vos firoie lonc conter? Sachiés tout voirmant que toutes les jens de Canbaluc alent encontre a ceste relique; e les regulés le recevent e les aportent au grant can que molt les recevi con grant joie e con grant feste e con grant reverence. E si vos di que il treuvent por lor escriture que disoient que cele escuelle avoit tel vertu que qui hi meist viande a un homes, qu'il en auroit asez v homes. E le grant kan dist qu'il avoit fat prover; e dist que bien estoit ensi la verité. En tel mainere com vos avés oi ot le grant kan celes erliques que vos avés oi; e li gostent bien si grant tresor [a] aver les que bien fon grant quantité. Or nos avon conté toute ceste ystorie por ordre, tout la virité; et desormés nos en partiron et vos conteron avant des autres couses; e vos diron tout avant de la cité de Cail.

CLXXX

CI DEVISE DE LA NOBLE CITÉ DE CAIL

Cail est une noble cité e grant. Et est de Asciar le primer freres des v rois. E sachiés tout veremant que a ceste cité font port toutes les nes que vient dever ponent est de Curmosa e de Quisci et d'Aden e de toute l'Arabe charchiés de mercandies e de chevaus. Car les mercaant font a ceste ville [port] por ce qu'elle est en bone [leu et] marché por fer mercandies. Et encore que hi vienent mant mercaant de maintes parties por achater mercandies e chevaus et autres chouses. Et ceste roi est molt riche de tresor et porte sor soi maintes || riches pieres presioses. El vait mout onoreblemant. Il mantent bien son regne en grant justice e propemant les mercant que hi vienent d'outre part, ce sunt les stranges mercans. Cesti sustient il e mantient en grant droiture. E por ce vos di que les mercant hi vont mout voluntier por ceste buen roi que si bien le mantient. E bien est il voir que il hi font grant profit et hi ont grant bien. Et encore vos fais asavoir que cest roi a bien III molier et plus; car il le se tient a grant honor celui que plus molier tient. Et encore vos di que, quant escorde vient entre cesti v rois que freres carnaus sunt do u[n] pere e d'une mere et il se vuelent conbatre ensenble, adonc lor mer, que encore est en vie, se mete entr'aus e ne les laisse conbatre. E plusors foies avint que quant lor fiz nen se vuelent remanoir por sa proiere e qu'il se vuelent conbatre en toute mainere, adonc lor mere prant un coutaus e dit elz: « Se vos ne vos remandrés de ceste brie e que vos ne fesois pes ensenble, je m'oncirai maintinant. E tout avant me tre[n]cherai le mamel de mon pis, celle con [qui] je vos donai mon lat ». Et quant les filz voient la grant pitié que lor mer fait et que l'en prie si doucemant, et encore que il conosent qu'il est lor meillor, il s'acordent ensenble et font pes. E ce est avenu plosors foies . Mes si vos di que il ne puet faillir, quant lor mer sera morte, qu'il ne faicent grant brige ensenble e que il ne destruent le un l'autre. Or nos avon contee de cest roi auquant; e nos en partiron et vos conteron dou roiame de Coilon.

CLXXXI

CI DEVISE DOU ROIAME DE COILUM

Coilum est une roiames que l'en trouve ver garbi [n], quant l'en se part de Maabar et [l'en a] alés v milles. Il sunt ydres. Et encore hi a cristienz et juif. Il ont langajes por elz. Le roi ne fait trebu a nelui. Et or vos vuoil contere que se treuve en ceste roiame e que hi naist. Or sachiés qu'il hi naist le berçi coilomin, que mout est buen. Il hi naist encore pevre en grant abondance; e se recuille dou mois de may e de jugn et de jugnet. E vos di que les arbres que font le pevre se plantent e le enaiguent et sunt arbres domesces. Il ont ynde en abondance mout buen. Et vos di que il se fait d'erbre. Car il prenent celle erbre e le metent dedens grant sif; et i metent aigue et le laisent tant que tout celz erbre se desfait; puis le laisent au soleil [qui] est mout chaut e le fait boillir e prendre ensenble; e devient ausi come vos le veés. E si vos di que en ceste contree a si grant calor et le soleil hi est si caut que a poine hi poite l'en sofrir. Car je vos di que se vos meteus un ouf en aucun flum, il seroit coit avant que vos fuissés alés gueires logne. Et encore vos fais savoir que a ceste regne vienent les mercant con lor nes dou Mangi et d'Arabie et dou levant et hi font grandismes mercandies: que il aportent de lor contree e que il enportent puis con lor nes des mercandies de ceste regne. Il hi a de maintes deverses bestes devisees a toutes les autres dou monde. Car je vos di qu'il hi a lion noir sanz null'autre colleur ne seigne. Il hi a papagaus de plusors maineres. Car il hi n'i a tous blance come nois et ont les pies et le bec vermoil; et encore il n'i a vermoil e blaue, que sunt la plus bielle couse dou monde a veoir. Il hi n'i a encore de mout petit, que mout sunt ausint mout biaus. Il hi a encore paons mout plus biaus et greignors et d'aut[r]e faison que ne sunt les nostres. Il ont gelines devisee a les nostres. Et que vos en diroie? Il ont toutes couses devisee as les nostres; et sunt plus belles et melliors. Car il ne ont nul frut senblable as nostres, ne nulle bestes, ne nul oisiaus. Et ce avint por le grant calor que la ha. Bles ne ont for que ris seulemant. Il font vin de çucar, ce est poison, mout buen; e fait devenir le ome ivres plus tost que ne firoit vin de rasines. De toutes couses, que besogne a cors d'omes por vivre, en ont en grant abondance e grant merchiés, for que il ne ont bles, se ne ris solemant. Il ont astrolique asez et bons. Il ont mire que bien se[v]ent gardere les cors des homes en santé. Il sunt tuit noir et vont tuit nus, masles et femes, for que il se covrent lor nature co[n] mout biaus dras. Il ne tienent a pechiés nul luxurie, ne nul pechiés carnaus. Le mariajes font en ceste mainere que je vos dirai. Car il prenent la coisine germaine; il prenent la feme son pere se il morust e la feme son frere ausint. Et cest costumes ont tuit celz de Yndes. Or nos avon contés une partie de ceste roigne, ne autres couses ne hi a que a mentovoir face. Et por ce nos en partiron atant; et vos conteron de Comari, ensi com vos porés oir.

CLXXXII

CI DEVISE DE LA CITÉ DE COMARI

Comari est une contree de Ynde meisme, de la quel se poit veoir aucune couse la stoille de tramontaine, la quel nos ne avon veue de l'isle de Java jusque ci. E de ceste [leu] l'en ala bien XXX milles en mer; et voit la tramontaine et se part sor l'eive entor de un goves. E ceste leu ne est molt doumesche; mes est auques sauvajes. Il hi a bestes de diverses faisonz e propemant singes. Car il hi n'i a si deversemant faites, que vos dirois que ce soit home. Il hi a gat paul si devisés que ce estoit mervoille. Lions, liopars, lonces, ont en abondance. Autre chouse que a mentovoir face n'i a; et por ce nos en partiron et vos conteron avant dou roiame de Eli, sicom vos porés oir.

CLXXXIII

CI DEVISE DOU ROIAME DE ELI

Eli est un roiame ver ponent logne de Comari entor I milles. Il ont roi et sunt ydres e ne font treu a nelui et ont langajes por eles. Lor costumes e les couses que hi naisent vos diron tout apertment. E vos les porés entendre plus cleremant por ce que nos venons aprochant a plus domesces leus. A ceste provence e roiames n'i a port, for que il hi a un grant flum que molt ha bone foces. Il hi naisent pevere en grant abondance et gengibre ausint. Autres especeries ont il encore asez. Le roi est mout riches de tresor; mes ne est poissant de jens. Mes son reigne a si fort entree que nulz hi poroit entrer con jens por lor maufeire. E por ce ne a doutee de nului. Et si vos di un autre couse. Se il avenist que aucune nes venist a cest foces et sorgist, se elle ne fust nes que propemant venist a elz, il les prenent; et les tolent toutes couses; et dient: « tu alaies en autre pars et Dieu tes a envoié a moi, porcoi je prenne toutes tes couses ». Et adonc prenent toutes les couses de la nes et les tienent por sien et ne en croient avoir pechiés. Et ausint avint en toutes les parties de cestes provences de Indie. Car se aucune nes ala por mautens en aucune partie que il ne i vousist aler, [et soit partie de son port por aler] en autre pars, cestes ytels nes, launques elle arivent en autre part ou en autre leu qu'eles ne i vousist aler, eles sunt prises, et robés tout lor avoir e lor mercandies. Car il dient: « vos volois aler en autre part, mes la moie bone aventure et la moie bone cense tes a ca mandé porcoi je doie avoir ton avoir ». Et sachiés que les nes dou Mangi e d'autres parties hi vienent l'estee e cargent en IV jors ou en VIII et s'en vont au plus tost que il puent, por ce que il n'i a port et qui est mout doutous le demorer. Que il hi a plajes et sablon, et ne port. Bien est il voir que les nes dou Mangi ne doutent de aler as plagies come font les autres, por ce qu'ele portent si grant ancre de ligne que a toutes grant fortunes tienent bien lor nes. Il ont lions et autres fieres bestes; venejons et chacejonz ont asez. Or nos avon contés dou reigne de Eli; e vos conteron du roiames de Melibar, ensi com vos en porés entendre.

CLXXXIV

CI DEVISE DOU ROIAUME DE MELIBAR

Melibar est un grandisme roiames ver ponent. Il ont roi por eles et langajes ausint. Il sunt ydres et ne font treu a nelui. E de cest roiames se part plus la stoille de tramontaine; que senble que soit haute sor l'eive entor de II goves. E sachiés que de cest Melibar e d'une autre provence que est propes d'elz qui est apellés Gusurat oissentchas cuns anz plus de C nes en cors, que vont prenent les autres nes et robant les mercant. Car il sunt grant laron de la mer. Et si vos di que il moinent con eles lor femes et lor enfanz peitit; et tute l'estee demorent en cors e molt font grant domajes as mercant. E si sachiés que les plusors de cestes nes de cesti mauveis corsaus se partent or ca or la por atendre e trover les nes des mercant. Et encore font autre mauvestié. Car il font eschiel en la mer, ce est a dire qu'il s'esloigne [le un] de le autre entor de V milles; et ensi se partent le une jouste l'autre XX nes, si que o milles tienent de mer. E tantost que il voient aucune nes de mercaant, il font luminarie de feu le une a l'autre. Et en ceste maineres ne poent aler nule nes por cel mer qu'il ne l'avent. Mes les mercant, que bien sevent la mainere de celz mauveis corsaus e que bien sevent qu'il le doient trover, il von si bien forni et si bien aparoillés que il ne ont doutance d'elz, puis que il [li] treuvent. Car il se defendent ardiemant e font elz grant domajes. E bien est voir qu'il ne puet estre que il n'en prennent aucune. E quant cesti corsaus prenent aucune nes con mercaans, il lor tollent la nes con toutes les mercaandies; ne as homes ne font nul maus, mes lor dient: « alés gaigner des autres avoir; si noz en doirés encore por aventure ». En ceste roiame a grandisme abondance de pevre, e de gengibre ausint; et canelle hi a encore asez; et autres especeries hi a encore grant quantité et torbit et noces de Yndes. Il ont encore bocarans asez e des plus sotil et des plus biaus de tout cest monde. Il ont maintes chieres mercandies et asez. Et encore vos voil deviser celz que le mercant d'autres parties aportent en ceste contree, quant il vienent con lor nes a cest contré por acater de lor mercandies. Sachiés que les mercant hi portent en lor nes raim de ceste raim savorent les nes; il portent dras d'or et dras de soie, sendal, or, argent, garofali, yspi, et de cestes tielz especeries que ne n'ont il. E cestes couses changient con les mercandies de cestes contrés. Et sachiés que hi vienent les nes de maintes parties, ce est de la grant provence dou Mangi, e les mercans l'enportent por plosors parties. Mes celz que vait ad Aden est puis portés a Alexandre. Or nos avon contés dou roiame de Melibar. Adonc nos en partiron et vos contaron dou roiame de Goçurat ensi com vos porés oir. Et sachiés que nos ne vos conton de toutes les cités des roiames, por ce que trop seroit longaine matiere a mentovoir. Car sachiés que chascuz roiames a cités et castiaus asez.

CLXXXV

CI DIT DOU ROIAUME DE GOÇURAT

Goçurat est encore un grant roiame et sunt ydres et ont roi et lengajes por eles. Il ne font treu a nelui " et est ver ponent. Et de cest regne se part encore plus la stoille de tramontaine: car elle senble estre haute bien vi goves. Il sunt encore en ceste regne les greignor corsaus dou monde . Et si vos di qu'il font une tel mauvestié com je vos dirai. Car sachiés que quant cesti mauveis corsaus prennent les mercaant, il donent elz a boir tamarendi et eive de mer: si que les mercaant vont mout desout et gitent tout ce que il ont en ventre . Les corsaus font coillir tout ce que les mercaant gittent desout e le font cerchier, se il hi a perles ou aucune autre pieres presioses. Car les corsaus dient que quant les mercaant sunt pris, que il menuient les perles e les autres chieres pieres, por ce que les corsaus ne les trouvent. E por ce celz mauvés corsaus donent as mercaant celz bevraje por celz malesie que je vos ai contés. Il ont pevre grant moutitude. Il ont encore ge [n] gibre assez; et ynde ont en abondance. Il ont banbace asez, car il ont les arbres que font la banbace mout grant, que sunt aut vi pas; e cesti ont bien xx anz. Mes bien est il voir que, quant il sunt cesti arbres si vielz, il ne font banbace que soie bone a filer, mes la ovrent a uvater et as trapontes. E ce avent de ceste arbres : car jusque a XII anz font bone banbece da filer, mes de XII anz jusque a xx font cesti arbres ne si bone banbace come quant il sunt jeune. En ceste regne se conce mout grandisme quantité de coraumes, ce est a dire que il adobent cuir de bec et de bufal e de buef sauvajes e de unicor e de maintes autres bestes. E vos di que il s'en adobent si grant quantité que il i s'en gargent plosors nes le an; e se portent pour Arabi e por maintes autres pars . Car de ceste regne s'en fornisent mai [n]tes reignes et maintes provences. Et encore vos di que en ceste regne se font maintes belles nattes de cure vermoil , entaillés a oisiaus et a bestes et sunt cuisie con fil d'or e d'arjent mout sotilment. Elle sunt si belles que ce est mervoille a veoir le. Et entendés que celle nates que je vos di sunt cuir la ou les saracinz dorment sus et hi a trop buen dormir. Et encore hi se font coisin , si biaus, cuisi con or, que bien valent vi mars d'arjent. E de celes nates que je vos ai dit en font de tielz que bien valent x marc d'arjent. E que vos en diroi? Sachiés tout voiremant que en ceste reigne se labore miaus des euvre de cuir et plus sotilment que ne fait en tout lo monde e celz que sunt de greignors vaillance. Or nos avon contés de cest roiames tout le fait ordreemant. Et adonc nos en partiron e vos conteron avan des autres e vos diron de un roiame que est appellé Tana.

CLXXXVI

CI DEVISE DOU ROIAUME DE TANA

Tana est un grant roiame ver ponent mult grant et buena. Il ont roi e ne font treu a nelui. Il sunt ydres et ont langajes por elz. La ne naist pevre ne autre speceries come sunt en celles provences que noz vos avon contés en arieres. Encens hi naist asez, mes ne est mie blance mes enbrumés. Il hi si fait grant mercandies et hi vont nes et mercant assez, car il s'en trait cures afaités de maintes faisons, mout bones et belles. Et encore s'en traient bocaran asez e buens e banbace ausint. E les mercant con lor nes vienent et aportent plosors chouses: ce sunt or, arjent, raim, et maintes autres mercandies que abesogne au roiames; et enportent de celle dou roiame des quelz il croient faire profit et gaagne. Et encore vos di un autre couse, que ne est pas bone. Car je vos di que de ceste reigne oissent maint corsaus, que vont par la mer faisant gran domajes a les mercaant. E si vos di que ce est por la volunté dou roi. Car il a fait ceste convenance con celles que vont en cors: car le corsaus li doient doner touti les chavalz qu'il prennent. E sachiés que il en prenent plosors foies; car, ensi com je vos ai contés en arieres, de chevalz se fait grant mercandie por toute Endie, car les mercant hi en portent grant quantité por vendre, si que pou nes vienent en Indie que [ne] aportent chevalz. Et por ceste achaison que vos avés entendu, a fait le rois convenance con les corsaus: que il li devoient doner tuit les chevaus que il prenerent; e toutes autres mercandies, et or, et arjent, e pieres 20 presioses, sont des corsaus. Or ce est mauvesie couse e ne est evre [de roi ]. Or nos avon contés dou reigne de Tana; e nos en partiron e vos conteron dou reigne de Canbaet.

CLXXXVII

CI DEVISE DOU ROIAUME DE CANBAET

Canbaet est un grant reigne ver ponent. Il ont roi e lengajes por elles e ne funt treu a nelui. Il sunt ydres. E de cest reigne s'en voit plus la stoille de tramontaine: car sachiés que, quant plus vos alés desormés ver ponent, tant veirés miaus la stoile de tremontaine. En ceste reigne se fait grant mercandies et hi a ynde mout bonne et en grant abondance. Il hi a bocaran e banbace en grant quantité: car de ceste reigne s'aportent por maintes provences et reigne. Et encore hi si fait grant mercandies de curiames afaités et adobés; e ce est en grant quantité por ce que il le laborent aussi bien come en autre pais. Et encore vos di que il hi a encore maintes autres mercandies des quelz ne firai memorie nostre livre por ce que trop seroit longaine matiere a mentovoir. E les mer cant hi vient con mai[n]tes nes con lor mercandies, mes plus hi aportent or e arjent e rame. Il hi aportent des couses de lor pais et n'aportent de celz de cest reigne: ce est de celles que hi cuident faire greignor profit e greignor gaagne. E saquiés que en cest roiame ne a corsaus. Mes vos di que il vivent de mercandies e d'ars; e sunt bones jens. Il n'i a autre couse que a mentovoir face; e por ce nos en partiron e vos contaron avant des autres, ce est dou regne de Semenat.

CLXXXVIII

CI DEVISE DOU ROIAME DE SEMENAT

Semenat est un grant regne ver ponent. Il sunt ydres et ont roi e langajes por elles e ne font treu a nelui. Il n'i a corsaus, mes vivent de mercandies e d'ars, si come bone jens doient faire. Car sachiés tot voiremant qu'il est regne, la ou il se fait grant mercandies. Et hi vienent les mercant de maintes pars con maintes mercandies e d'une maine[re] e d'autre e les vendent en ce regne et enportent de celes dou reigne. Et encore vos di || que il sunt mout cruels e fieres ydres. Autres couses ne i a que a mentovoir face; e por ce nos en partiron e vos contaron avant do u[n] autre regne que est appellés Kesmacoran.

CLXXXIX

CI DEVISE DOU REIGNE DE KESMACORAN

Kesmacoran est un regne que a roi e lengajes por elz. Il sunt ydres. Il vivent de mercandies e d'ars. Il ont ris asez. Car sachiés que il menuient ris, char et lat. Il hi vienent mercant grant quantité, e por mer e por tere, con plosors mercandies; et enportent encore de celle de cest regne. Autres couses ne i a que face a mentovoir. E vos di que cest reigne est la dreaine provence de Endie alant entre ponent e meistre. Car sachiés que da Maabar jusque a ceste provence [ce ] est tous les roiames e provences que je vos ai contés de Maabar jusque ci est de la greignor Ynde e la meior que soit au monde. E si sachiés tout voiremant que nos vos avon conté de cest grant Ynde pur de les provences e de les cité que sunt sor la mer; car de celz que sunt en fraterres ne vos avonz pas contés, por ce [que] trop seroit longaine matiere a mentovoir. E por ce nos partiron atant de ceste provence e vos conteron de auquans ysles, que encore sunt de Indie; e conmenceron des deus isles que sunt appelés masles e femes.

CXC

CI DEVISE DE L'ISLE MASLES ET FEMES

Le ysle que est apellé masle est en aut mer, bien v milles ver midi quant l'en se part de Kesmacoran. Il sunt cristiens batiçés e se mantient a la foy et as costumes dou viel testament. Car je vos di que, quant sa feme est enceinte, il ne la touche pius dusque a tant qu'elle ne a enfanté; [ et, puis qu'elle a enfanté, ] encore la laisse que ne la touche XL jors. Mes de XL jors avant le touque a sa volunté. Me si vos di que en ceste ysle ne demorent lor femes, ne nulles autres dames: mes demorent toutes a le autres ysle, que est apellé femeles. E sachiés que les homes de ceste ysle s'en vont a cest ysle de femes; et hi demorent por trois mois: ce sunt mars et avril et may. Cesti trois mois vont le homes a celle autre ysle a demorer con lor femes; et en cesti III mois prenne [n] t seulas con elz. Et a chief de I mois s'en tornent a cest ysle e font lor profit tous les autres IX mois. E si vos di que en ceste ysle naist l'ambre mout fin et bone et biele. Il vivent de ris e de lait e de chars. Il sunt mout buen pescheor. Car sachiés que il hi se prenent, en cel mer de cest ysle, maint buen peison. Et si en pren tant que il en font sequere grant quantité; si que il en ont asez a mangier tot l'an, et encore en vendent a les autres jens. Il ne ont segnor for que un eveschevo, que encore est sotpost a l'arcevesque de Scotra. Il ont langajes por elz. E sachiés que da cest ysle a celle ou demorent lor femes a entor xxx milles. E por ce ne demorent il [cun lor femes tot l'an, selonc que il dient, por ce que] ne poroient vivre se il demorasent tot l'an con eles. E lor filz que naisent norissent lor mer en lor ysle. Bien est il voir que tant tost que l'enfant masles a XIII anz, tantost l'envoie sa mer a son per en lor ysle. E ce est le costume e le usance de ceste II ysles come vos avés oi. Bien est il voir que lor femes ne font [ren ] for norir lor filz et recuil aucun fruit que il ont en celle isle. Or nos avon contés tot l'afere de ceste matiere. Autre couse que a mentovoir face ne i a; et por ce nos en partiron de ceste II isles et vos conteron de l'isle de Scotra.

CXCI

CI DEVISE DE L'ISLE DE SCOTRA

Quant l'en s'en part de ceste II ysles et ala entor vc milles ver midi, adonc treuve l'en l'isle de Scotra. Et sachiés que celz de cest ysle sunt cristienz bateçés et ont arcevesque. Il hi naist l'anbre en grant quantité. Il ont dras banbasin mout biaus et autres mercandies asez; e propemant grant quantité de peisonz salé grans et buens. Il vivent de ris e de chars e de lait; car autre bles ne ont il mie. Il vont tuit nus a la mainere et a la usance de les autres yndiens ydres. Et si vos di que a ceste ysle vienent maintes nes con maint mercans e con mantes mercandies, les quelz il vendent a ceste isle; et encore enportent des chouses que en l'isle sunt, de coi il font profit. E sachiés que toutes les nes e les mercant que vellent aler en Aden vient a ceste isle. Ceste arcevesque ne a que fer con le apostoille de Rome : mes vos di qu'el est sotpost a un arcevesque que demore a Baudac. E cestui arcevesque de Baudac mande ceste arcevesque de ceste ysle; et encore mande en plosors parties dou monde ausi com fait l'apostoille de Rome. E tui cesti clereges e prelais ne sunt obeisant a le yglise de Rome, mes sunt tuit obeisant a celz grant prelais de Baudac, qu'il ont por leu [r] pape. Et encore vos di que a ceste isle vienent maint corsaus cor lor nes, puis qu'il ont fait lor cors; et iluec font canp et vendent toutes les couses qu'il ont robbés. Et si vos di que il hi le vendent mult bien, por ce que les cristienz que hi sunt sevent que toutes celes couses sunt robés a ydres et a saraciuz e ne pas a cristienz, e por ceste achaison le achatent les cristienz. Et encore sachiés que, se l'arcevesque de cest ysle de Scotra se muert, il convient que de Baudac viegne le autre; ne autremant ne hi auroit jamés arcevesque. E si vos di que les cristienz de ceste isle sunt les plus sajes encanteor que soient eu monde. Bien est il voir que l'arcevesque ne velt pas que celz faisent celz encantemant et li en chastie et amonise. Mes ce ne vaut rien, por ce que il dient que lor ancestre le fistrent ansienemant, e por ce dient que il le vuellent faire il encore. E le arcevesque ne puet faire plus [puis ] que celz velent; si le sofre autant pius que il ne puet autre fare. Et ausi font les encantemant cisti cristienz de ceste ysle a lor voluntés. E si vos en dirai de les encantemant que il font aucune couse. Car sachiés tout voiremant que cesti encanteor font maintes diverses couses et grant partie de celz que il vuelent. Car je vos di que se une nes alesta voille et ause buen vent et asez en sa voie, il li firont venir un autre vent contraire || et la firont torner arere. Et encore vos di que il font venter celz vent que il velent. Il font la mer coie quant il vuelent. Il font grant tenpeste et grant vent en la mer. Il sevent faire mant autres encantemant meravelios les quelz ne fait buen raconter en ceste livre, por ce que il sunt encantemant que avegnent chouse que, quant les homes le oissent, s'en mervoillirent mout. E por ce les laieron atant et ne vos en conteron plus rien. Autre couse n'i a en ceste ysle que a mentovoir faice; e por ce nos en partiron atant et vos conteron de l'isle de Mogdasio.

CXCII

CI DEVISE DE L'ISLE DE MOGDASIO

Mogdasio est une ysle que est ver midi a et est logne de Scotra entor M mies. Il sunt saracinz [que] aorent Maomet. Il ont iv esceque ce vaut a dire IV vielz homes e cesti IV vielz ont la seignorie de totes ceste ysle. E sachiés que ceste ysle est des plus noble ysle e des greignor que soient en ceste monde. Car je vos di que l'en dit qu'elle gire environ entor IVM milles. Il vivent de mercandie e d'ars. E si vos di tout voiremant que en ceste isle naisent leofant plus que en autre provence. Et si sachiés que en tout l'autre monde ne se vendent ne acatent tant dens de leofant come fait en ceste ysle et celle de Çanchibar. Et sachiés que en ceste ysle ne se menuie for que cars de gamiaus. E si vos di que chascun jor s'en oicient si grant quantité que nulz ne poroit croire a o[i]r le, se il ne le veisse. Et dient que cest car de gamaus est meior et le plus saine que null'autre char. Et por ce le usent a mangier tout l'an. Encore sachiés que en ceste ysle a arbres de sandal vermoille, ausi grant come sunt les arbres || des nostre contree. E ceste arbres vaudrent asez en autre pais, et il en ont bois come nos avuns d'autres arbres sauvajes. Il ont anbre asez, por ce que en cel mer a balene en grant abondance et encore hi a capdoille asez; et por ce que il prenne[n]t de cestes balene e de cesti capdol asez, ont de l'anbre en grant quantité. E vos savés que la balenne fait l'anbre. Il ont leopars e lonces; et lionz ont encore outre mesure. Autres bestes, come sunt cerf, cavriolz, dain et autres senblables bestes, ont il en abondance. Venesionz de maintes deverses oisiaus ont il en moutitude. Il ont encore estrus assez, mout grant. Il hi a diverses oisiaus, ce est devisés as nostres, que ce est mervoille. Il ont maintes merca[n]dies. Et hi vienent maintes nes con maintes mercandiese ce sunt dras d'ore e de soie de plosors maineres, et de maintes autres couses que nos ne vos conteron ecie toutes les vendent e cangent a les mercandies de l'isle. Les mercans hi vienent con lor nes chargiés; e toutes le scargent e vendent; e puis les cargent de la mercandies de l'[y] sle et cargiés s'en vont. Car je vos di que il hi font grant profit e grant gaagne le mercant. Et si vos di que les nes ne puent aler plus ver midi a les autres ysle for que a ceste ysle et a celle de Çanghibar por ce que la mer hi cort si ver midi que a poine s'en poroient venir. E por ceste achaisons ne i vont les nes. E si vos di que les nes, qui vienent de Maabar a ceste isle, vienent en xx jorsd; e quant elle hi torne[n]t a Maabar poinent [a] aler trois mois. Et ce avent por ce que la corent vait toz jors ver midi. E ce avint toutes foies que jamés ne cort en autre mainere que ver midi. Et encore sachiés tout voiremant que en celes autres ysle que sunt si grant quantité ver midi, la ou les nes ne alent mie voluntieres por la corent que cort celle part, dient les homes que la se treuves des oisiaus grifon. E dient que celz oisiaus hi aparurent certes estaisonz de l'an. Mes si sachiés que il ne sunt mie fait ensi come nostres jens de ça cuident e come nos les faison portraire: ce est que nos dion qu'il est me osiaus et mi lyons. Mes selonc que celz que le ont veu content, ce ne est pas verité que il soient mi oisiaus et mi lyon, mes vos di que il dient, celz que le ont veu, que il est fait tout droitmant come l'aigle, mes il dient qu'il est demisoreemant grant. Et vos en diviserai de ce que dient celz que l'ont veu. Et encore vos en dirai ce que je en vi. Il dient que il est si grant et si poisant que il prenent l'alifant et l'enporte en l'air bien aut; puis le laise ceoir en tere, si que le lofant se desfait tuit. Et adonc le oisiaus griffon le bece e manue e se paise sor lui. Il dient encore, celz que les ont veu, que sez eles ovrent xxx pas e que sez pennes d'eles sunt longues XII pas. Grosismes sunt come il est convenable a lor longuesse. Et ce que je en vi vos dirai en autre leu , por ce que il convient ensi faire a nostre livre. Or vos ai contés de l'oisiaus grifons ce que celz que l'ont veu le content. Et bien est il voir que le grant kan hi envoia sez mesajes por savo[i]r de celz ysles; et encore hi mande por fair laiser un sez mesajes que avout [esté] pris . Et cesti mesajes , et celui que pris avoit esté, content au grant kan mai[n] tes grant mervoilles de celes estranges ysles. E si vos di tout voirmant que celz mesajes aportent au grant can dens de senglier sauvajes, les quelz estoient desmesureemant grans. E si vos di que le grant sire en fist poiser un que peise libres XIV. Or poés savoir comant fu grant le sengler, que tel dens avoit. Et si vos di que il dient que il n'i a bien des sengler qui sunt grant come un bufal. Il hi a giraffe asez et asnes sauvajes ausint. Il ont si divisement bestes et oisiaus des nostres, que ce seroit mervoille a oir et greignor a veoir. Et a le oisiaus grifon nos volu[n ] retorner. Celz de celles ysles l'apellent ruc et ne l'apellent por autre nom e ne sevent que soit griffon. Mes noz quidion tot voiremant que por la grant grandesse que il content de cel oisiaus qu'il soit griffonz. Or nos avon contés de ceste ysle une grant partie de l'afer des costumes d'elz. Autres couses n'i a que face a conter. Et por ce noz en partiron et vos conteron de l'isle de Çanghibar, ensi com vos porés oir.

CXCIII

CI DEVISE DE L'ISLE DE ÇANGHIBAR

Çanghibar est une ysle mout grandisme e noble. Elle gire environ bien MM milles. Il sunt tuit ydres. Il ont roi et lengajes por eles. Il ne font treu a nelui. Les jens sunt grans e gros. Bien est il voir que il ne sunt pas si aut parraigon come il sunt gros; car je vos [di ] que il sunt si gros e si menbru qu'il senblent jeiant. E si vos di que il sunt desmesuremant fort; car il portent carique por IV autre homes. E ce ne est pas mervoille, que je vos di que il menuie bien viande a v omes. Il sunt tuit noir et vont nus, for que il se covrent lor nature. Il ont les cavoilz si crespi que a poine con l'eive se poroit faire estendre. Il ont si grant boche e les nes si rebufés e les levres e les iaus si gros, que sunt a veoir mot orible couse. Car qui le veises en autre contree, l'en diroit qu'il fuissent diables. Il hi naist leofans asez . Il font grant mercandies de dens. Il ont encore lionz d'autre faisonz que nen sunt le autres. Il ont encore lonces asez; e leopars hi naisent encore. E que vos en diroie? Il ont toutes bestes devisez a toutes les autres dou monde. Et si vos di que il ont montonz et berbis tuit de une faisons et de un color: car il sunt tuit blance et ont le chief noir. Et en tout ceste ysle ne trevrés ne montonz ne berbis que ne soit de ceste mainere que je vos ai devisé. Il hi naist encore giraffe asez , que molt sunt belles couses a veoir. Elle est fate en tel mainere com je vos deviserai. Or sachiés qu'ele a cort corsajes et est auques basse dereire, car les janbes derieres sunt petites; e les janbes devant e le cuel a mot grant, si que sa teste est bien aute da tere entor de III pas. Elle a peitet teste et ne fait nul mal. Elle est de color toute roge e blance a roelles. E ce est mout belle couse a veoir. Et encore vos di aucune couse dou leofant, que je avoit dementiqué. Or saquiés que quant le leofant vuelt çaçer a la lefantese, il cave la tere tant que hi mete la lefantese reverse en mainiere de feme, po[r] ce qu'ele a la nature mout ver le ventre; e le leofans le monte sus com s'il fust ome. Et encore vos di que les femes de ceste ysle sunt mout laide coutse a veoir. Car elle ont grant boce e gros iaus et gros nes ; il ont les mamelles groses quatre tant que ne ont les autres femes. Elle sunt mout laide couse a veoir. Il vivent de ris e de cars e de lait e de datal. Il ne ont vin de vignes; mes il font vin de ris e de çucar e d'especes si que mut est buen poison. Mercandies hi se fait molt grant. Car maint mercant hi vienent con maintes nes que hi aportent plosors mercandies que toutes les nes vendent en cestes isles; et encore enportent asez des mercandies de l'isle e propemant enportent grant quantité de dens de leofans, que asez hi n'i a. Et encore vos di qu'il ont anbre asez por ce que des balennes hi se prennent asez. Et encore sachiés que cesti homes de cest ysle sunt mout buen conbateor e conbatent molt fort en bataille; car il sunt vaillanz e ne dotent gueires la mort. Il ne ont

chevalz, mes il conbatent sus les gamiaus e sus le leofanz . Car je vos di qu'il font sus le leofant castiaus e le covrent molt bien e puis hi montent sus da XVI homes jusque a xx, con lances et con spee e con pieres : et est molt fort bataille celle de sus le leofans. Il ne ont armes for que escu de cuir e lances e spee e se ocient ben ensenble. Et encore vos di un autre couse : car sachiés que quant il velent mener les leofans a la meslee, il li donent a boir de lor vin asez ço est lor poisonz e ce font il por ce que, quant le leofant a bevou de cel poisonz , il en divient plus fieres e pius ergoios et en vaut assez de miaus en la bataille. Or nos avon contés grant partie de toutes couses de ceste ysles: e des homes e des bestes e de mercandies. Autres couse n'i a que face a mentovoir; e por ce nos en partiron e vos conteron de la grant provence de Abasce. Mes tout avant vos en diron aucune couse [encor] de Endie. Sachiés tuit voiremant que nos ne vos avon contés de l'isle de Indie for que de les plus nobles provences et roiames et ysles que hi soient, car il n'i a nul ome au monde que de toutes l'isles de Indie peust contere la verité. Mes je vos ai contés de toutes les meior e de toutes la flor d'Indie. Car sachiés que grant partie de toutes les autres ysles d'Inde, des quelz je ne vos ai fait mension, sunt sout a cestes que je vos ai contés. E sachiés tout voiremant que en ceste mer de Inde a XII VII уsles que sunt abitee et ne abitee, selonc que moistre le conpas e la scriture de sajes mariner que usent en cel mer de Yndie. Or nos lairon atant de l'Endie greignor, que est da Maabar jusque a Kesmacora[n], que hi a XIII roiames grandismes des quelz vos en avon contee des x. La menor Yndie est da Cianba jusque a Mutfili que hi a VIII grant roiames. E toutes foies entendés que je ne vos [parle que des roiames qui sunt de la terre ferme] sanz celz de l'isle que sunt grandismes quantités de roiames. Or nos conteron de la mecane Yndie que se dit Abasce.

CXCIV

CI COMANCE DE ABASCE QUE EST LA MEDIANE [YNDIE]

Or sachiés que Abasce est un[e] grandisme provence que est la meçaine Yndie. Or sachiés que le greignor roi de toute ceste provence est cristiens. Et tuit les autres rois de la provence sunt sotpost a lui et sunt VI: entres les quelz en a III cristienz et III saracinz. Les jens cristiene de ceste provence ont trois seigne en mi le vix: ce est le un dou front jusque a dimi le nes, et pois en ont de chascune goe un. E ce sunt fait con fer chaut e ce est lor batesme: car puis que il sunt batiçés en eive, et il se font puis celz seigne que je vos ai dit, e ce est por gentilise e por compliment dou batesmo ". Et encore vos di que il hi a juif; et cesti juif ont II seigne: ce est da cascune goe un. E les saracinz ont un seigne tant solamant, ce est dou front a demi les nes. Le grant roi demore eu mileu de la provence; les saracin demorent ver Aden. Et en ceste provence presce meser Saint Thomeu l'apostre. E depuis qu'il ot converti de ceste jens, il s'en ala a Maabar, la ou il fo mors et est le cors sien, ensi com nos vos avon contés en nostre livre en ariere. E sachiés que en ceste provence de Abasce a mout bones jens d'armes et homes da chevalz assez. Et chevalz ont il encore asez. Et ce fait bien meister; car sachiés que il ont ghere con le soudan de Aden et con celz de Nubie e con autres jens asez. E si vos en dirai une bielle estoire que avint a les MCCLXXXVIII anz de l'a[n] carnasionz de Cristi. Il fu voir que cestui roi qui est sire sovran de la provence de Abasce, qui est cristiens, dist que il voloit alere en pellerinajes por aorer le sepolcre de Crist en Jerusalen. Les barons li distrent que trop seroit de grant perilz se il hi alast; et li loent que il li mandist un vesqueve ou qualque autre grant prelas. Les rois s'acorde a ce que li barons li loent. Adonc mande le [roi por un] evesque que mout estoit home de sainte vite; e li dist qu'il velt que il aille en son leu jusque a Jerusalen por aorer le sepolcre dou nostre seignor Jesucrist. Celui li dit qu'il fira son comandemant come de son seignor lige. Le roi li dit que il s'aparoille et qu'il aille au plus tost qu'il puet. E que vos en diroie? Le evesque se part e prist conjé au roi e s'aparoille e se met a la voie a mainere de pelerin, mout honoreemant. Il ala tant e por mer e por tere qu'el fou venu a Jerusalen. Et s'en ala tout droit au sepoucre e l'aore et li fait tel honor e tel reverence come cristiens doit faire a si aute couse e si noble come cel sepolcre estoit. Il hi fait encore mout grant oferte por part de celui roi que le mandoit. E quant le evesque oit fait tout ce por coi il estoit venu, bien e sajemant, come sajes homes qu'il estoit, adonc se met a la voie entre lui e sa conpagnie. Il ala tant que il fo venu en Aden. E sachiés que en ceste roiame sunt mout haynés les cristiens. Car il n'en vellent voir nul, mes les heent come lor enimis mortiaus. E quant le soudan de Aden soit que ceste evesque estoit cristiens, e que estoit messajes au gran roi de Abasce, il le fait prendre tout mantinant e le demande se il est cristiens. E cel evesque li [respond] que veramant est il cristiens. E le soldan li dist que se il ne se vel retorner a la loy de Maomet, que il le fara fer onte e vergogne. Celui li dit que il se laierait avant occire que il ce feisse. Quant le soudan oi la respose a celui evesqueve, il le tient a despit e comande que il soit retaillés. Adonc fu pris l'evesque por ce por maint omes e le retaillent a la mainere des saracinz. Et quant il li ont ce || fait, le soudan li dit que celle vergo[g]ne le avoit fait fare por despit e por onte del roi son seignor. Et aprés ceste paroile il le laisse alere. Et quant l'evesque ot receu celle vergogne il a grant dolo; mes d'une couse se conforte il, car il dit que ce avoit il receu por la cristiene loy; e dit que por ce le seignor Deu li rendera bon merito a sa arme en l'altre secle. E porcoi vos firoie lonc conte? Sachiés tout voiremant que quant l'evesque fu gueris, e que il poit chavauchere, il se met a la voie a tout sa conpagnie. Et ala tant e por mer e por terre que il fo venu en Abasce a son seignor le roi. Et quant le roi le vit il

le fait joie e feste; e puis le demande novelle dou sepolcre. L'eveque li en dit tout la verité e le roi le tient a santisme couse et hi a grant foy. Et aprés ce que li ot dit l'evesque dou sepolcre tout le fait, il li conte comant le soudan de Aden l'avoit fat retailler por sa onte e por son despit. E quant le roi ot entendu ce que son evesque estoit si aontés por son despit, il a si grant ire que pou s'en falloit que il ne morut de dol. Il dit si aut que tuit celz que entor lui estoient l'entendirent bien, et dit qu'il ne velt jamés porter corone, ne tenir terre, se il ne en prant grant vengnance si que tout le monde en parlera. E que vos en diroie? Sachiés tuit voirmant que le roi s'aparoille a mout grandisme gens de chevaliers e d'omes a pe; et encore moine grant quantité de leofans, con castelle bien armés, que i avoit bien xx homes sus chascuns. E quant il fo bien aparoillés con toutes sez jens, il se met a la voie et alarent tant que il furent venu eu roiame de Aden. E les rois de celle provence de Aden, con mout grant moutitude de saracinza chevaus e a pies, vindrent a les fors pas por defendre lor tere e que lor enimis ne i peussent entrere. Or avint que le roi d'Abasce con sez jens furent a cesti fors pas, la o il treuvent lor ennimis en grant quantité. Adonc comancent la bataille mout cruelz et pesmes. Mes il avint en tel mainere que les rois des saracinz, que trois estoient, ne postrent durere a la grant force dou roi d'Abasce, por ce que il avoit grant jens et bones. Car les cristiens vaillent d'asez miaus que ne vaillent les saracinz. [ Et adonc les saracins] s'en tornent arieres e le roi des cristiens con sez omes entre dedens le roiame de Aden. Mes bien sachiés que a celz pas furent occis grandismes quantité de saracin. E que vos aleroi disant? Sachiés tuit voiremant que le roi d'Abasce con sez jens, puis qu'il fui entrés eu roiame d'Aden, bien en trois leus ou en IV, les saracinz li furent devant a fors pas; mes tout fou noiant que il les peussent defendre, mes en furent ocis e mors en grant abondance. Or vos di que quant le roi des cristiens fu demorés en le teres des ennimis bien entor do u[n] mois, e que le ont mout gasté e destrute, e que ont mout grant motitude de saracinz mis a mort, il dit que desormés est bien vengiés la onte son vesque e que il s'en puent bien tornar con honor en lor terre. Et encore vos di qu'il ne pooit plus domajer les ennimis, por ce que trop fors pas avoient a passere e que pou de jens li poroient faire grant domajes a celz mauveis pas. E por cest chaison s'en partirent de le roiame de Aden et se mistrent a la voie. Et alent tant qu'il ne s'arestent que il furent venu ad Abasce, en lor pais. Or avés entendu comant les vesque fu vengiés bien et autemant sor celz chiens saracinz. Car bien en furent mors tant et occis que a poine se poroit conter le no[n]bre; et encore maintes teres en furent gastés e destrute. E ce ne fu pas mervoie, car il ne est digne couse que les chiens saracin doient sovrestere les cristiens. E depuis que nos ce vos avon contés nos en lairon atant e vos conteron des autres couses avant de la provence de Abasce meesme. Or sachiés tuit voiremant que ceste provence est mout devisieuse de toutes couses de vivre. Il vivent de rise de cars e de lait et de sosimain. Il ont leofant, mes ne pas que il i naisent, mes le ont de l'isle de l'altre Endie. Me le girafe i naisent bien, e n'ont en grant abondance. Lionz e leopars et lonces ont il asez; et maintes autres bestes ont il encore moutitude, devisés a celz de nostres contrés. Asnes savajes hi naiscent encore asez. Oisiaus ont il de maintes maineres, devisés a tous les autres. Il ont gelines les plus belles a veoir dou monde. Il ont grant estrus ne gueires mendre que un asne. Il hi a encore d'asez autres [ bestes devisés as nostres ] les quelz ne voz en conteron ci por ce que trop seroit longaine matiere a mentovoir. Mes bien sachiés que venejonz et cacejonz de bestes et de oisiaus ont il en abondance. Il ont papagaus asez et biaus. Il ont singes de plosors maineres. Il ont gat paulz et autre gat maimon si devisez que pou s'en faut de tiel hi a que ne senblent a vix d'omes. Or ne vos conteron plus de ceste matiere et nos partiron de ceste provence [et vos conteron de] Aden; mes tot avant vos diron encore de ceste provence de Abasce mesme. Car sachiés tout voiremant que en ceste [ provence ] de Abasce a mantes cités et castiaus et hi a maint mercaant que vivent de mercandies. Il hi se font maint biaus dras banbacin e bocaran. De autres couses hi a encore asez; mes ne fait pas a contere en nostre libre; e por ce nos en partiron e vos conteron de Aden.

CXCV

CI COMANCE DE LA PROVENCE DE ADEN

Depuis que nos avon contés de la provence de Abasce, si vos conteron encore de la provence de Aden, ensi com vos porois oir. Or sachiés que en ceste provence de Aden a un seignor que est apellé soudan d'Aden. Il sunt tuit saracinz que aorent Maomet et velent trop grant maus a cristiens. Il hi a maintes cités et castiaus. En ceste Aden est le port, la u toutes les nes de Indie hi vienent con toutes lor mercandies. Et hi vienent grant quantités de mercant. E de cest port li mercant metent le mercandies en autres nes petites, que vont por un flum entor de vi jornee. Et a chief de ceste VII jornee il traient les mercandies de nes e les cargent sus gamiaus e le portent entor xxx jornee. A chief de xxx jornee, il treuvent le flum d'Alexandre; et por cel flum se porte puis ligeramant jusque in Alexandre. Et en tiel mainere et por ceste voie de ver Aden ont les saracin d'Alexandre les pevre e les especeries e les chieres mercandies; ne por autre voie ne i pout venir ad Alexandre. E de ceste port de Aden vont les nes con mant mercant e con plosors mercandies por le isle de Indie. Et encore vos di que encore portent les mercant de cest port en Endie maint biaus destrer arabien de grant vaillance, dont les mercaant en font grant profit. Car je voil que vos sachiés que les mercaant vendent un bon chevalz in Endie bien c marc d'arjent et plus. Et si vos di que le sodan de Aden a mout grant rente e grant tresor dou grant droit qu'il prent des nes e des mercaans que vont et vint en sa tere. Et si vos di tout voir[mant] que por ceste acaison que je vos ai dit, dou grant droit qu'il a des mercant que vienent en sa terre, il est un des plus riches rois dou monde. E si vos dirai de ceste soldan que il fist une couse que mout fu grant domajes a cristienz. Car sachiés tout voiremant que quant le soudan de Babelonie ala sor la ville d'Acri, quant il la pristi et fist si gran domajes de cristienz, cestui soldan de Aden done de sez jenz en aide au soudan de Babelonie bien xxx homes a cheva[u]s e bien XLM gamiaus si que ce fu bien gran profit a saracinz e domajes a cristienz. E ce fist il plus por maus que il vuelt as cristienz que il ne fist por bien qu'il voil au soudan de Babelonie ne por amor que li porte. Or nos lairon de cest soudan e vos conteron d'une grandisme cité que est de Aden meisme et a un petit roi, que est ver maistre et est apellé Escier.

CXCVI

CI DEVISE DE LA CITÉ D'ESCIER

Escier est une grandisme cités que est vers meistre et est logne IV milles dou port de Aden. Ceste cité a u[n] cuens que bien mantient sa tere en justicie. Il a encore plusors cités e castiaus desot soi, Bien est il voir que cest cuens est sotpost au soudan de Aden. Il sunt saracin que aorent Maomet. E cest cité a port mout buens. Car je vos di tout voiremant que maintes nes et mant mercant hi vienent de Yndie con mantes mercandies; e de ceste cité vont encore les nes e les mercant con mantes mercandies en Yndie. Et encore vos [di] voiremant que de ceste cité portent les mercant mant buens detrier et manti buens chavalz de II selles en Endie, que molt sunt chier de grant vaillance e molt en font grant || profit e grant gaagne les mercant. En ceste provence naist grant quantité d'encens blanc et buen. Et encore hi naist datal en grant abondance. Il ne ont bles for que ris seulamento e de cel ont pou; mes vos di que l'en hi porte des bles d'outre pais et en font grant profit. Il ont poison en grant abondance e propemant ont tonnes asez et grant. Et hi n'i a si grande devicie que por un venician gros en avrest II granz. Il vivent de ris e de cars e de poisonz. Vin de racine ne ont; mes le font de succar e de ris e de datal. Et si vos di encore un autre couse. Car sachiés tuit voiremant que il ont montonz que ne ont orilles, nes les pertuis des oreiles; mes la ou les oreilz dovoit estre a un peitet cornet. Il sunt petites bestes et beles. E si vos di encore une couse que bien vos senblera meravoille. Car sachiés tout voiremant que lor bestes ce sunt montonz, buef et gamiaus et lor ronsins petit menuent peisonz. E ce est lor viande, por ce que en tout lor pais, ne en tout celz contree, ne a erbe; mes est le plus seche leu dou secle. E sachiés que les peisons que les bestes menuient sunt molt peitit e se prennent de mars et d'avril e de may si grandismes quantités que ce est mervoille. E si vos di que il le sequent et les metent es maisonz; puis le donent tout l'an a mangier a lor bestes. Et encore vos di que les bestes les menuient encore tuit vif, sicom il se traient d'aive. Et encore ont grant peison e buenz et en grant abondance e grant merchiés. Et vos di que il font beiscot de peisonz. Car il le trencent a peitit boccons, que puent estre entor une livre, et le font secher au soleil, et puis le repoinent es maisonz e le mengient tout l'an come beiscot. E de l'encens que je vos ai dit, que i naist si grant quantité, les seignor les achate por x beisant d'or le canter; mes puis le seignor le vent, a les autres jens et a les mercant que hi vient, por XL besant le canter. E propes de cest ha mout grant profit e molt grant rente le seignor de cest cités. Autres causes ne i ha en ceste cité que a mentovoir face; et por ce nos nos en partiron et vos conteron do une autre cité que est appellés Dufar.

CXCVII

CI DEVISE DE LA CITÉ DUFAR

Dufar est une belle cité et grant et noble, que est logne de la cité de Escer V milles ver maistre. Il sunt encore saracinz et aorent Maomet. Il ont a seignor un cuens et sunt soutpost encore au sodan de Aden. Et encore entendés que ceste cité est encore de la provence de Aden. Elle est, la cité, sovre [la mer] et a mout buen port, la ou il vienent et alent maintes nes con mant mercanz, con trop grant quantité de mercandies. Et encore vos di tout voiremant que il hi portent maint buen destrer arabien e d'autres contree, de coi les mercaant font grant gaaign et grant profit. E sachiés que ceste cité a encore sout soi plosors cités et maint chastiaus. Et encore vos di que il hi naisent encore encens assez e buen; et vos deviserai comant il naist. Je vos di qu'il sunt arbres ne mie trop grant. Il sunt come peitit sapin. Il les entachent con coutiaus en plosors parties; e por celle tache oise l'encens. Et encore en oisse por l'arbre meisme sanz entacher; e ce est por le grant calor que hi a. Et encore vos di que en ceste cité vienent mai[n]t biaus destrer de Arabe que puis les portent les mercant con lor nes in Endie et en font grant profit e grant gagne. Autre couse que a mentovoir face n'i a; e por ce nos en partiron e vos conteron dou gouf de Calatu.

CXCVIII

CI DEVISE DE LA CITÉ DE CALATU

Calatu est une grant cité que est dedens le gouf que encore est apellé Calatu; et est loigne de Dufar milles VIC ver maistre. Ell'est une noble cité sor la mer. Il sunt saracin que aorent Maomet. Il sunt sout Cormos; e toutes les foies que le melic de Cormose a ghere con autre plus poisant de lui, il s'en vient a ceste cité, por ce que mout est fort et en fort leu, si que il ne doute puis de nul. Il ne ont nulle bles; mes les ont d'outre part; car les mercaant les le aportent con les nes. A ceste cité a mout buen port. Et si vos di tout voiremant que il hi viene[n]t maintes nes con maintes mercandies de Indie. Et en ceste ville le vendent mout bien, por ce que de ceste ville se portent les mercandies e l'especeries en fratere, a mainte cité et castiaus. Et encore vos di que de ceste cité se portent maint buen destrer en Ynde, de coi les mercaant en font grant profit. Car sachiés que de cest contree, e des autres que je vos ai contés en ariere, se portent grant quantités de biaus chevaus en Y[n]de, si grant que a poine le poroit l'en contere. Et si vos di que ceste cité est sus la boche e a l'entrer dou gof de Calatu, si que nulle nes ne i poit entrere ne osir sanz lor volunté. E mantes foies en a le melic de ceste cité grant pat dou soudan de Cherman cui il est soutpost. Car, quand cel soudan met aucu[n] dasio au melic de Curmos, ou aucun autre de sez frers, et cesti ne le velent doner, e le soudan hi tramest ost por elz esforcer, il se partent de Curmos et entrent es nes e s'en vienent a ceste cité de Calatu et iluec demorent, et ne laissent passer nulle nes; dont le soldan de Cherman en a trop grant domajes. Et por ce convient que il face pes au melic de Curmos e ne li tolt pas tant monoie com il li demandoit. Et encore vos di que ceste melic de Curmos a un castiaus que encore est plus fort que la cité et miaus destraint le gof e la mer. Et encore sachiés tout voiremant que cestes jens de ceste contré vivent de datres e de peisons salee; car il en ont a grant planté. Mes bien [est] il voir que il hi n'i a plosors, jentilz homes e riches, que bien menuient des autres meior viandes e meior couses. Or nos avon contés de ceste cité de Calatu e dou gouf e de lor afer. Adonc nos en partiron e vos conteron de Curmos. Car je vos di que quant l'en se part de la cité de Calatu et il ala III milles entre meistre e tramontaine, adonc treuve l'en la cité de Curmos. Et encore vos di que partent de Calatu, et il ala entre meistre e ponent V milles,il trouve Quis. Et atant laieron de Quis e vos parleron de Curmos.

CΧCIΧ

CI DEVISE DE LA CITÉ DE CURMOS

Curmos est une grant cité et noble, qui est sor la mer. Il ont melic et ont plusor cités e castiaus sout soi. Il sont saracins que aorent Maomet. Il hi a molt grant chalor. E por le grant chalor qu'il hi a il ont ordree lor maison a ventier, por recoire le vent; car de celz part dont le vent vente, et il hi metent le ventier, e font aler le vent en lor maison. E ce font il por ce que il ne poent sofrir le grant calor qui hi a. Mes plus ne vos en conteron por ce que nos vos en contames en nostre livre en arieres, e de cest e de Quis et de Cherman. Mes por ce que nos alanmes por autres voies, il nos convient encore retorner ci. Mes ensi com je vos ai dit, por ce que nos vos avon contés tout l'afere de cest contree, nos en partiron et vos conteron de la grant Torquie, ensi com vos porés auir apertemant.

CI DEVISE DE LA GRANT TURQUIE

En la Grant Torquie a un roi que est appellé Caidu, que est nevo au grant kan. Car il fo filz au filz de Ciagatai, que freres carnaus fu au grant can. Il ha maintes cités et castiaus et est mout grant sire. Il est Tartar et ses jens sunt ausi Tartar. Et sunt buen homes d'armes. E ce ne est pas merveie, car il sunt tuit jens costumés de ghere et si vos di que ceste Caidu ne oit unques pas au grant kan, mes grant ghere toutes foies. E saquiés que ceste Grant Turquie est ver meistre, quant l'en se part de ceste voie de Curmos que nos vos avon contés. La Grant Turquie est outre le flun de Jon e dure dever tramontaine jusque a le teres dou grant kan. E si vos di que ceste Caidu a ja faites maintes batailles con les jens au grant kan. Et la descorde que il a con lui vos dirai. Sachiés tuit voiremant que Caidu demandoit tut jor au grant kan qu'il voloit sa part dou conquist qu'il ont fait; et propemant demande part de la provence dou Catai e de la provence dou Mangi. E le grant can li disoit que il li voloit bien doner sa part, comme a les autres ses filz, si voiremant, com il, alast a sa corte et a sez conseie toutes les foies que il le mandast quere. Et encore voloit le grant kan que il le fust obeisant come les autres sez filz et ses barons. Et en ceste mainere disoit le grant can que il voloit doner part dou conquist qu'il ont fait se il voloit faire ce que vos avés oi. E Caidu, qui non s'en fioit en son ungle le grant kan, disoit que il ne voloit aler mie; mes il le voloit bien estre obeisant launques il demorast. Mes il dit que ne iroit a sa cort por rien dou monde, por ce que il doutoit que ne le feisse occire. E ce estoit la descordie que estoit entre le grant kan e Caidu. Et por cest escorde en sordi mout grant ghere et hi ot maintes grant batailles entr'aus. E si vos di que tout l'an hi [t ]enoit sez ostes le grant kan tout environ la tere de Caidu, si que Caidu ne ses jens ne peussent faire domajes a sa terre ne a ses homes. Mes le roi Caidu, por toutes les ostes au grant kan, ne laisse mie que il ne entre en la tere dou grant kan; et a conbatu plosors foies con les ostes que contre lui venoient. E si vos di tout voiremant que le roi Caidu, a fer bien tout son esfors, meteroit au ca[n]p bien o homes a chevaus, tut pordomes e bien costumés de ghere e de bataille. Et encore vos di que il a avec lui plosors barons dou lignajes de l'enpere: ce est de cel de Cinghis Kan, por ce que cestui fu le començamant de l'emper e que primer ot segnorie e conquist une partie dou mon, e por ce ço dit de la leigné de Cinghis kan que est l'enperiaus lignajes. Et adonc nos laieron de ce et vos conteron d'auquantès bataies que le roi Caidu fist con les jens au grant kan. Et si vos conteron avant come il vont en bataille. Sachiés qu'il ont por comandemant que chascun portes en bataille LX sajetes: les xxx menor, que sunt da paser, e les autres XXX sunt greignor, que ont les fer large e se gitent il de pres e fierent por mi le vix e por mi les bras e s'en trencent les cordes des ars e s'en font grant donmajes. Et encore vos di que puis qu'il s'en ont gité toutes les sajetes, il metent les main a le spee e a le macque e s'en donent grandismes coux. Or vos ai contés comant il vont en bataille e desormés retorneron a notre matiere. Il foi voir que a les MCCLXVI anz de la incarnasion de Crist, ceste roi Caidu con ses coisi[n]z, que le un avoit a non Jesudar, il asenblent bien une grandisme quantités de jens et alent sour II baronz dou grant kan, que cuisinz meisme estoient de Caidu roi, mes il tenoient tere dou grant kan. Le un avoit a non Cibai ou Ciban. Il furent filz de Ciagatai, que fo cristiens bateçés e fu frere carnaus au grant kan Cublai. Et que vos en diroie? Caidu con sez jens se conbati con cesti II sez cusinz que ben avoient ausint grandismes jens, si que bien furent entre le une partie e l'autre entor de CM homes a chevaus. Il se conbatent mult duremant ensemble et molt en furent morti e d'une part e d'autra. Mes au deran la vinqui Caidu roi e fist molt grant domajes de celes jens. Mes si sachiés que les deus freres, que coisinz del roi Caidu estoient, escanpoit qu'il ne ont nul mal: car il avoient buen chevalz que bien l'enportent ysnellemant. En tel mainere venqui la bataille le roi Caidu. Il en croist en bonbant et [e]n orgoeil. Et aprés ce que il ot vencue ceste bataille en tel mainere com vos avés oi , il s'en torne en son pais e demore bien II anz en peis , que ne fist ost ne bataille; ne le grant kan ne le fist en tot cel termene gherre ne ost. Or avint que a chief de II anz le roi Caidu asenble une grant ost, si que bien furent une grandisme jens d'omes a chevalz. Il savoit que a Caracoron estoit le filz au gran kan que avoit a non Nomogan, et avec lui estoit Giorge, le filz au filz dou Prestre Joan. Cesti baronz avoient encore une grandismes jens d'omes a chevalz. Et que vos en diroie? Le roi Caidu, quant il ot asenblé toutes sez jens, il se parti de son reigne con toute sa oste; e se mist a la vie; e chavauchent tant por lor jornee, senz aucune venture trovere que a mentovoir face eu conte, que il furent venus auques pres a Caracoron, la o les deus baronz estoient con grandisme jens. E quant cesti II baronz ce est le filz au gran kan e le filz au filz dou Prestre Joan ont seu comant Caidu estoit venu en lor pais con si grant jens por conbatre a elz, il ne monstrent pas que il soient esbai, mes monstrent que il ont ardiment et valor. Il s'aparoillent molt bien con toutes lor jens que bien estoient plus de LX homes a chevaulz. E qua[n]t il furent bien aparoillés, il se mistrent a la voie et alent contre lor enimis. E que vos en diroie? Il alent tant que il furent venus pres au roi Caidu a X milles. Et ilu[e]c mistrent canp bien e ordreemant. E sachiés que le roi Caidu estoit con toutes celles jens atendés en cele plaigne meisme. Il se repousent chascus des parties e s'aparoillent au miaus qu'il puent por conbatre ensenble. E porcoi vos firoie lone conte? Sachiés tout voiremant que au ters jors, depuis que le filz au grant kan hi fu venu e le filz au [filz dou] Prestre Joan, de buen maintin chascune des parties s'armerent e s'aparoillent au miaus que il puent. Il ne ot grament d'avantajes da les une jens a le autres; car il ne i avoit nulles des parties que ne ause entor de LX homes a chevaz, bien armés d'ars e de sagites e de spee e de macques e de escuz. Il fait chascune part VI esciele; et en cascune esciele hi mistrent X homes a chevalz e buen conduseor. E quant les deus parties furent au ca[n]p atierés et aparoillés e ne atendoient for que il oisent sonere le nacar car les Tartar ne osent comencer bataille jusque a tant que le nacar lor seignor ne comencent a soner, mes tant tost qu'ele sonent e il comencent la bataille; e si ont encore un tel costumes les Tartars que quant il sunt atirés que il atendent bataille, endementier que il atendent que] le nacar comencent a soner, adonc il cantent et sonent lor estrumens de II cordes mout doucement e cantent e sonent e font grant seulas atendent toutes foies les batailles e por ceste usance vos di que andeus ceste jens que estoient atierés et atendoient la bataille et le soner des nacar, il cantoient et sonent si bien que ce estoit mervoie a oir. E quant il furent demorés auques en tel mainere com je vos ai dit, et atendoient que il aoisent soner le nacar, atant comencent a soner le nacar d'andeus pars. E que vos en diroie? Quant les nacar comencent a soner, les jens ne font plus deleament; mes tout mantinant laissent correr les unes jens contre les autre. Il mistrent les mains as ars; il encocquent lor sagites. Or en peust veoir tot l'aier coverte de sajetes com s'il fust pluie. Or peust veoir mant homes e mant chevaus estre feru mortaument. Or hi peust l'en oir le crier et la remote si grant que l'en ne oist dieu tonant. Certes il senbloient bien que il estoient ennimis mortaus. E porcoi vos firoie lonc cont? Sachiés tout voirement que tant come il ont sagite ne finere[n]t de traire celz que sain e aitiés estoient. Car bien sachiés que il en avoit de mors e des enavrés a mort en grant quantité, si que de mauveis ore fu comencé celle bataille por andeus les part, tant en furent mors e d'une e d'autre. E quant il ont toutes les sagites gités e traites, il mistrent les ars en les archas; puis el mistrent les mains a le spee e a les macques e corent les un sor les autres. Il se comencerent a donere grandismes cous de spee e de macques. Il comencent une bataille molt cruel e pesme. Or poet l'en veoir doner e recevere grandisme cous. Or poit l'en veoir trenchier main e bras. Or poit l'en veoir mant homes trebucer mors a la tere. Car sachiés tout voiremant que il ne demore grament, puis que il comencent la bataille de brant, que tout la tere estoit coverte d'omes mors et navrés a mors. E sen fail le roi Caidu hi fisti grant proesce d'armes. E se son cors seulamant ne fust, il avroit plusors foies guerpi le ca[n]p e seroit desconfit. Mes la fasoit si bien e donoit si gran confort a sa jens que il se mantenoient mult ardiemant. E de l'autre partie le filz au grant kan, e le filz au filz dou Prestre Joan, le fistrent ausint mout bien. E que vos aleroie disant? Sachiés voirmant que ceste fu une des plus cruelz bataille que onques fust entre Tartars de jens. Il hi estoit si grant la nose et le fereis de l'espee e de les macques, que l'en ne oist le dieu tonant. Encore vos di san faille que andeus les parties se esforcent de tout lor po[o]ir de metre a desconfiture le une jens les autres; et por ce se esforchoit cascun outre mesure. Mes tout ce ne vaut rien que le une jens peust metre a desconfiture le autre. Mes vos di tout voiremant que la bataille dure jusque aprés vespre, ne le un ne poit chacer l'autre de canp. Mes en furent tant mors e d'une part e d'autre que ce estoit un pecié a veoir. Car de male hore furent comencés cele bataille por andeus par. Car maintes homes e[n] morurent e mantes dames en furent veves e maint enfans en furent orfanes; e mantes autres dames ne furent a toz jors mes en plores et en lermes: ce furent les meres et le serores de homes que hi morurent. E quant la bataille fo tant duré como vos avés oi, et que ja tornoit le soleil au decli [n], et que tant en i avoit de mors come je vos ai contés, adonc convient que la bataille remagne a fine force. Et adonc se departirent et chascunz s'en torne a son canp, si las e si travaillés || qu'el ne i avoit nul que ne ausse meior maistier de repouser que de conbatre. La nuit se repousent mout voluntier, por la travaille que il avoient sofert celui jor en cel grant bataille e mortiaus. E quant le maitin fu venu, le roi Caidu, que avoit eu novelle que le grant kan mandoit une grant ost con grandismes jens por lui prendre et asaillir, il dit a soi mesme que il hi firoit desormés maus demorer. Et adonc, tant tost que l'aube apert, il se arme con toutes sez jens et montent a chevaus et si mistrent a la voie por retorner en lor contree. E quant le filz au grant kan et le nevo dou Prestre Joan virent que le roi Caidu a toutes sez jens s'en aloient, il ne li ailent deriere, mes le lairent aler quitemant, por ce que il estoient mout las e mout travaillés. [ Et le roi Caidu con ] sez jens chavauche[n]t tant por lor jornee qu'il ne s'arestent que il furent venus en lor reigne, ce est en la Grant Turquie a Sanmarcan. Et iluec demore auques que ne fait ghere.

CCI

CE QUE LE GRANT KAAN DIT DOU DOMAJES QUE CAIDU LI FAIT

E le grant kan en avoit bien grant ire de ceste Caidu que le damajoit tant tout jors sez jens e sa tere. Il dit bien a soi meisme que, se il ne fust que il est son nevou, ja ne poroi escanper que il ne le feisse metre a male mort. Mes la char le stregnoit que ne destruoit lu e sa tere. En tel mainere com je vos di escanpoit le roi Caidu de les mainz au grant kan. Or adonc nos laieron de ceste matiere; e vos conteron avant une grant mervoie de la fille au roi Caidu, si com vos le porés entendre.

CCII

CI DEVISE DE LA FILLE AU ROI CAIDU COMENT ELLE EST FORT ET VAILLANT

Or sachiés tout voiramant que le roi Caidu avoit une fille que estoit apellé Aigiaruc, en tartaresche, que vaut a dire en françois lucent lune. Ceste dameselle estoit si fort que en tout le roiame ne avoit damesaus, ne valet, que la peust veincre. Mes vos di que elle les venchoit tuit. E son pere le roi la voloit mariere e doner les baron. Mes elle ne voloit; et disoit que elle ne prenderoit jamés baron jusque a tant qu'ele ne treuvast aucun gentilz honmes que la vinquist de toutes forces. E le roi son pere li avoit fait berveleis qu'ele se peust marier a sa volunté. E quant la fille au roi ot eu de son pere l'otroie e le brevelejes qu'elle se poit marier a sa volunté, elle en ot grant joie. Elle fait savoir par plusor parties dou monde que se aucun jentilz dameseus voust venir a esprover con elle, et il la peust vincere de force, que elle le prenneroit a baron. E quant ceste novelle fo seue por maintes terres et regnes, je vos di que maint gentilz homes de mantes parties hi vindrent et se prove rent con elle. E sachiés que la prove se fasoit en tel mainere com je vos dirai. Car le roi con maintes jens, masles e femes, estoit en la mestre sale dou palais; puis venoit la fille au roi en une cote de sendal molto richemant acesmee emi la sale; puis venoit ausi le damoisiaus en cote de sendal. La convenance estoit: que, se le dameseus la peust vencre que le meist por force a la tere, que il [l]'avroit a feme; et se la fille au roi venquisse les valet, que il perdoit c chavaus et estoient de la damesele. Et en ceste mainere en avoit gaagné la dameselle plus de x chevauz. Car elle ne pooit treuver nulz valet ne nulz damesiaus qu'elle ne vinquist. E ce ne estoit pas mervoie, car elle estoit si bien taillés de toutes menbres, et estoit si grant e si corsue que pou s'en falloit qu'elle n'estoit jeantesse. Or avint que entor a les MCCLXXX de l'ancarnasionz de Crist hi vint un filz a un riche roi, que mout estoit biaus et jeune. Cestui s'en vint a mout belle conpagnie et moinent M chavaz mout biaus, por esprover a la dameselle. Et quant cestui filz au roi hi fo venu, il dist que il s'en voloit sprover a la dameselle. Le roi Caidu hi fu mout lies, por ce que por sa volunté il voloit que il ausse sa fille a feme. Car il conoisoit que il estoit filz au roi de [Pumar]. E si vos di que le roi Caidu fist dire a sa fille priveemant qu'elle se devesse laisser vincere. Mes sa fille dist qu'ele ne le firoit por rien dou monde. E que vos en diroie? Sachiés que un jor fu asenblé le roi e la raine e maint homes e maint femes en la grant sale. Et adonc vindrent la fille au roi e le filz au roi, quiestoient si biaus et si avin[en]t que ce estoit mervoie a veoir les. E si vos di que cest damoisiaus estoit si fort et si poisant, que il ne trovoit nulz que contre lui se poist de force. Et quant la damoiselle e le damesiaus furent emi la sale e qui estoient si grant jens com je vos ai dite la convenance fu faite que se le damesiaus fust vencu qu'il devoit perdre les M chavalz que il avoit fait amoiner propemant por ceste esprove. Et aprés cest convenance, la damoiselle e le damesiaus se pristrent ensenble. E toutes les jens que les voient disoit entr'aus qu'il voloient que le damesiaus venquist por ce que il fust baron a la fille au roi. Et ce meisme en voloit le roi e la roine. Et porcoi vos firoie je lonc cont? Sachiés tout voiremant que puis que les deus damesiaus se furent pris ensenble, l'un tire la e l'altro ça; me tel fo l'aventure que la fille au roi le vinqui e le jette sus le pavimant dou palais. Et en tel mainere fu vencu le filz au roi e perdi le M chavalz. E si vos di que ne i ot nul en toute le salle que dolens n'en fust. Et encore vos di que le roi Caidu moine la fille, ceste que a vencu le filz au roi, en mantes batailles; ne en toute la meslee ne avoit chevaliers que plus hi vaillist d'ele. E si vos di que maintes [foies] s'en aloit cest damoiselle entres les ennimis e preinoit un chevaliers por force et l'enportoit a sez jens. E ce avint maintes foies. Or nos avon contés la storie de ceste fille au roi Caidu; e desormés nos en laieron de ce e vos conteron avant des autres couses. Et vos conteron d'une grant bataille que fu entre le roi Caidu et Argon, le filz Abaga le sire dou levant, en tel mainere com vos le porés oir.

CCIII

COMANT ABAGA ENVOIE ARGON SON FIZ EN OST

Or sachiés que Abaga, le seignor dou levant, tenoit maintes provences e mantes teres; e sez teres confinoient con les teres dou roi Caidu; e ce estoit dever l'arbre sol que eu livre d'Alexandre est apellé l'arbre seche. Et Abaga, por ce que le roi Caidu ne sez jens feissent domajes a sez homes ne a sez teres, mande son filz Argo[n] con grandisime quantité d'onmes a chavaus en la contree de l'arbre seche, jusque au flum de Jon; et iluec demorent con sa oste por gardere sa tere que les jens dou roi Caidu ne les donmajent. En tel mainere com vos avés oi demoroit Argon con sez jens en celz plaigne de l'arbre seche; et gardoit bien maintes cités e maintes castiaus que environ lui estoient.Or avint que le roi Caidu asenblent grant quantité de homes a chavaz et en fist cheveitan un sien frere que avoit a non Barac, que mout estoit sajes e prodonmes. Caidu li dist que il velt que il [aille] conbatre a Argon. Barac dit qu'il fira son comandamant e porcacera a tut son po[o]ir de domajere Argon e sez jens. Et aprés ceste paroile Barac con toutes sez jens, que bien estoient grandisme quantités, se mist a la voie. E cavauchent maintes jornee, senz aventure trever que a mentovoir face, que il furent venus jusque au flum de Jon e furent pres a Argon a X milles. E que vos en diroie? Quant Argon soit comant Barac estoit venu con grant jens, il s'aparoille mout bien con toutes sez jens. Il ne demorent mie plus de M jors que andeus furent au canp aparoillés et armés: ce est Argon con sez jens et Barac con le senz. E que vos en diroie? Quant il furent bien aparoillés et atiré e les naccar comencent a soner, adonc ne font demorance; mes tout mantinant laissent corere le un ver l'autre. Or peust veoir traire sagite e voler ça e la, si que l'aier en estoit si pleine que il senbloit pluie. E quant les unes parties e les autres ont gitté toute lor sagites, e que main homes e maint chavaus hi furent occis, adonc mistrent main a le spee e a le macques e se corent sus e comencent la bataille mout cruelle e fellonesche. Il se trencent main et bras. Il s'en ocient cavalz. Il se maumenent molt villanement. Il estoit si grant la nosse e la crié que l'en[ne]oist le dieu tonant. E si vos di que en pou d'ore la tere estoit toute coverte des homes mors e des navrés a mors. E porcoi vos aleroi disant maintes paroiles? Sachiés tout veramant que Barac e sez homes ne postrent durer a la force d'Argon. Et adonc se parti con sez jens e s'en torne outre le flum. Et Argon [et] sez homes le chacent auquant et n'ocistrent en grant quantité. En tel mainere ala ceste bataille com vos avés oi e n'ot la meior partie Argon. E depuis que je vos ai comencés d'Argon, je vos en dirai toute la verité, coment il fo pris e comant el fo segnor depuis la mort de Abaga son pere.

CLXXIII (Book III, Chapter 13)

CONCERNING THE ISLAND OF ANGAMANAIN

Angamanain is a very large Island. The people are without a king and are Idolaters, and no better than wild beasts. And I assure you all the men of this Island of Angamanain have heads like dogs, and teeth and eyes likewise; in fact, in the face they are all just like big mastiff dogs! They have a quantity of spices; but they are a most cruel generation, and eat everybody that they can catch, if not of their own race. They live on flesh and rice and milk, and have fruits different from any of ours. Now that I have told you about this race of people, as indeed it was highly proper to do in this our book, I will go on to tell you about an Island called Seilan, as you shall hear.

CLXXIV (Book III, Chapter 14)

CONCERNING THE ISLAND OF SEILAN.

When you leave the Island of Angamanain and sail about a thousand miles in a direction a little south of west, you come to the Island of Seilan, which is in good sooth the best Island of its size in the world. You must know that it has a compass of 2400 miles, but in old times it was greater still, for it then had a circuit of about 3600 miles, as you find in the charts of the mariners of those seas. But the north wind there blows with such strength that it has caused the sea to submerge a large part of the Island; and that is the reason why it is not so big now as it used to be. For you must know that, on the side where the north wind strikes, the Island is very low and flat, insomuch that in approaching on board ship from the high seas you do not see the land till you are right upon it. Now I will tell you all about this Island.

They have a king there whom they call Sendemain, and are tributary to nobody. The people are Idolaters, and go quite naked except that they cover the middle. They have no wheat, but have rice, and sesamum of which they make their oil. They live on flesh and milk, and have tree-wine such as I have told you of. And they have brazil-wood, much the best in the world. Now I will quit these particulars, and tell you of the most precious article that exists in the world. You must know that rubies are found in this Island and in no other country in the world but this. They find there also sapphires and topazes and amethysts, and many other stones of price. And the King of this Island possesses a ruby which is the finest and biggest in the world; I will tell you what it is like. It is about a palm in length, and as thick as a man's arm; to look at, it is the most resplendent object upon earth; it is quite free from flaw and as red as fire. Its value is so great that a price for it in money could hardly be named at all. You must know that the Great Kaan sent an embassy and begged the King as a favour greatly desired by him to sell him this ruby, offering to give for it the ransom of a city, or in fact what the King would. But the King replied that on no account whatever would he sell it, for it had come to him from his ancestors. The people of Seilan are no soldiers, but poor cowardly creatures. And when they have need of soldiers they get Saracen troops from foreign parts.

Note: Yule alters the chapter order to link together the description of the Island of Ceylon and the biography of Sagamon Borchan, the Buddha. The two passages are displayed respectively in ch. CLXXIV and CLXXIX in the Franco-Italian text.

CLXIX (Book III, Chapter 15)

THE SAME CONTINUED. THE HISTORY OF SAGAMONI BORCAN AND THE BEGINNING OF IDOLATRY

Furthermore you must know that in the Island of Seilan there is an exceeding high mountain; it rises right up so steep and precipitous that no one could ascend it, were it not that they have taken and fixed to it several great and massive iron chains, so disposed that by help of these men are able to mount to the top. And I tell you they say that on this mountain is the sepulchre of Adam our first parent; at least that is what the Saracens say. But the Idolaters say that it is the sepulchre of Sagamoni Borcan, before whose time there were no idols.

They hold him to have been the best of men, a great saint in fact, according to their fashion, and the first in whose name idols were made. He was the son, as their story goes, of a great and wealthy king. And he was of such an holy temper that he would never listen to any worldly talk, nor would he consent to be king. ]

And when the father saw that his son would not be king, nor yet take any part in affairs, he took it sorely to heart. And first he tried to tempt him with great promises, offering to crown him king, and to surrender all authority into his hands. The son, however, would none of his offers; so the father was in great trouble, and all the more that he had no other son but him, to whom he might bequeath the kingdom at his own death. So, after taking thought on the matter, the King caused a great palace to be built, and placed his son therein, and caused him to be waited on there by a number of maidens, the most beautiful that could anywhere be found. And he ordered them to divert themselves with the prince, night and day, and to sing and dance before him, so as to draw his heart towards worldly enjoyments. But 'twas all of no avail, for none of those maidens could ever tempt the king's son to any wantonness, and he only abode the firmer in his chastity, leading a most holy life, after their manner thereof.

And I assure you he was so staid a youth that he had never gone out of the palace, and thus he had never seen a dead man, nor any one who was not hale and sound; for the father never allowed any man that was aged or infirm to come into his presence. It came to pass however one day that the young gentleman took a ride, and by the roadside he beheld a dead man. The sight dismayed him greatly, as he never had seen such a sight before. Incontinently he demanded of those who were with him what thing that was? and then they told him it was a dead man. "How, then," quoth the king's son, "do all men die?" "Yea, forsooth," said they. Whereupon the young gentleman said never a word, but rode on right pensively. And after he had ridden a good way he fell in with a very aged man who could no longer walk, and had not a tooth in his head, having lost all because of his great age. And when the king's son beheld this old man he asked what that might mean, and wherefore the man could not walk? Those who were with him replied that it was through old age the man could walk no longer, and had lost all his teeth. And so when the king's son had thus learned about the dead man and about the aged man, he turned back to his palace and said to himself that he would abide no longer in this evil world, but would go in search of Him Who dieth not, and Who had created him.

So what did he one night but take his departure from the palace privily, and betake himself to certain lofty and pathless mountains. And there he did abide, leading a life of great hardship and sanctity, and keeping great abstinence, just as if he had been a Christian. Indeed, an he had but been so, he would have been a great saint of Our Lord Jesus Christ, so good and pure was the life he led.

And when he died they found his body and brought it to his father. And when the father saw dead before him that son whom he loved better than himself, he was near going distraught with sorrow. And he caused an image in the similitude of his son to be wrought in gold and precious stones, and caused all his people to adore it. And they all declared him to be a god; and so they still say.

They tell moreover that he hath died fourscore and four times. The first time he died as a man, and came to life again as an ox; and then he died as an ox and came to life again as a horse, and so on until he had died fourscore and four times; and every time he became some kind of animal. But when he died the eighty-fourth time they say he became a god.

And they do hold him for the greatest of all their gods. And they tell that the aforesaid image of him was the first idol that the Idolaters ever had; and from that have originated all the other idols. And this befel in the Island of Seilan in India. The Idolaters come thither on pilgrimage from very long distances and with great devotion, just as Christians go to the shrine of Messer Saint James in Gallicia. And they maintain that the monument on the mountain is that of the king's son, according to the story I have been telling you; and that the teeth, and the hair, and the dish that are there were those of the same king's son, whose name was Sagamoni Borcan, or Sagamoni the Saint. But the Saracens also come thither on pilgrimage in great numbers, and they say that it is the sepulchre of Adam our first father, and that the teeth, and the hair, and the dish were those of Adam. Whose they were in truth, God knoweth; howbeit, according to the Holy Scripture of our Church, the sepulchre of Adam is not in that part of the world.

Now it befel that the Great Kaan heard how on that mountain there was the sepulchre of our first father Adam, and that some of his hair and of his teeth, and the dish from which he used to eat, were still preserved there. So he thought he would get hold of them somehow or another, and despatched a great embassy for the purpose, in the year of Christ, 1284. The ambassadors, with a great company, travelled on by sea and by land until they arrived at the island of Seilan, and presented themselves before the king. And they were so urgent with him that they succeeded in getting two of the grinder teeth, which were passing great and thick; and they also got some of the hair, and the dish from which that personage used to eat, which is of a very beautiful green porphyry. And when the Great Kaan's ambassadors had attained the object for which they had come they were greatly rejoiced, and returned to their lord. And when they drew near to the great city of Cambaluc, where the Great Kaan was staying, they sent him word that they had brought back that for which he had sent them. On learning this the Great Kaan was passing glad, and ordered all the ecclesiastics and others to go forth to meet these reliques, which he was led to believe were those of Adam.

And why should I make a long story of it? In sooth, the whole population of Cambaluc went forth to meet those reliques, and the ecclesiastics took them over and carried them to the Great Kaan, who received them with great joy and reverence. And they find it written in their Scriptures that the virtue of that dish is such that if food for one man be put therein it shall become enough for five men: and the Great Kaan averred that he had proved the thing and found that it was really true. So now you have heard how the Great Kaan came by those reliques; and a mighty great treasure it did cost him! The reliques being, according to the Idolaters, those of that king's son.

CLXXV (Book III, Chapter 16)

CONCERNING THE GREAT PROVINCE OF MAABAR, WHICH IS CALLED INDIA THE GREATER, AND IS ON THE MAINLAND.

When you leave the Island of Seilan and sail westward about 60 miles, you come to the great province of Maabar which is styled India The Greater; it is best of all the Indies and is on the mainland. You must know that in this province there are five kings, who are own brothers. I will tell you about each in turn. The Province is the finest and noblest in the world. At this end of the Province reigns one of those five Royal Brothers, who is a crowned King, and his name is Sonder Bandi Davar. In his kingdom they find very fine and great pearls; and I will tell you how they are got.

You must know that the sea here forms a gulf between the Island of Seilan and the mainland. And all round this gulf the water has a depth of no more than 10 or 12 fathoms, and in some places no more than two fathoms. The pearl-fishers take their vessels, great and small, and proceed into this gulf, where they stop from the beginning of April till the middle of May. They go first to a place called Bettelar, and (then) go 60 miles into the gulf. Here they cast anchor and shift from their large vessels into small boats. You must know that the many merchants who go divide into various companies, and each of these must engage a number of men on wages, hiring them for April and half of May. Of all the produce they have first to pay the King, as his royalty, the tenth part. And they must also pay those men who charm the great fishes, to prevent them from injuring the divers whilst engaged in seeking pearls under water, one twentieth part of all that they take. These fish-charmers are termed Abraiaman; and their charm holds good for that day only, for at night they dissolve the charm so that the fishes can work mischief at their will. These Abraiaman know also how to charm beasts and birds and every living thing. When the men have got into the small boats they jump into the water and dive to the bottom, which may be at a depth of from 4 to 12 fathoms, and there they remain as long as they are able. And there they find the shells that contain the pearls [and these they put into a net bag tied round the waist, and mount up to the surface with them, and then dive anew. When they can't hold their breath any longer they come up again, and after a little down they go once more, and so they go on all day]. The shells are in fashion like oysters or sea-hoods. And in these shells are found pearls, great and small, of every kind, sticking in the flesh of the shell-fish. In this manner pearls are fished in great quantities, for thence in fact come the pearls which are spread all over the world. And I can tell you the King of that State hath a very great receipt and treasure from his dues upon those pearls. As soon as the middle of May is past, no more of those pearl-shells are found there. It is true, however, that a long way from that spot, some 300 miles distant, they are also found; but that is in September and the first half of October.

CLXXVI (Book III, Chapter 17)

CONTINUES TO SPEAK OF THE PROVINCE OF MAABAR

You must know that in all this Province of Maabar there is never a Tailor to cut a coat or stitch it, seeing that everybody goes naked! For decency only do they wear a scrap of cloth; and so 'tis with men and women, with rich and poor, aye, and with the King himself, except what I am going to mention.

It is a fact that the King goes as bare as the rest, only round his loins he has a piece of fine cloth, and round his neck he has a necklace entirely of precious stones, rubies, sapphires, emeralds, and the like, insomuch that this collar is of great value. He wears also hanging in front of his chest from the neck downwards, a fine silk thread strung with 104 large pearls and rubies of great price. The reason why he wears this cord with the 104 great pearls and rubies, is (according to what they tell) that every day, morning and evening, he has to say 104 prayers to his idols. Such is their religion and their custom. And thus did all the Kings his ancestors before him, and they bequeathed the string of pearls to him that he should do the like. [The prayer that they say daily consists of these words, Pacauta! Pacauta! Pacauta! And this they repeat 104 times.]

The King aforesaid also wears on his arms three golden bracelets thickly set with pearls of great value, and anklets also of like kind he wears on his legs, and rings on his toes likewise. So let me tell you what this King wears, between gold and gems and pearls, is worth more than a city's ransom. And 'tis no wonder; for he hath great store of such gear; and besides they are found in his kingdom. Moreover nobody is permitted to take out of the kingdom a pearl weighing more than half a saggio, unless he manages to do it secretly.This order has been given because the King desires to reserve all such to himself; and so in fact the quantity he has is something almost incredible. Moreover several times every year he sends his proclamation through the realm that if any one who possesses a pearl or stone of great value will bring it to him, he will pay for it twice as much as it cost. Everybody is glad to do this, and thus the King gets all into his own hands, giving every man his price.

Furthermore, this King hath some five hundred wives, for whenever he hears of a beautiful damsel he takes her to wife. Indeed he did a very sorry deed as I shall tell you. For seeing that his brother had a handsome wife, he took her by force and kept her for himself. His brother, being a discreet man, took the thing quietly and made no noise about it. The King hath many children.

And there are about the King a number of Barons in attendance upon him. These ride with him, and keep always near him, and have great authority in the kingdom; they are called the King's Trusty Lieges. And you must know that when the King dies, and they put him on the fire to burn him, these Lieges cast themselves into the fire round about his body, and suffer themselves to be burnt along with him. For they say they have been his comrades in this world, and that they ought also to keep him company in the other world.

When the King dies none of his children dares to touch his treasure. For they say, "as our father did gather together all this treasure, so we ought to accumulate as much in our turn." And in this way it comes to pass that there is an immensity of treasure accumulated in this kingdom.

Here are no horses bred; and thus a great part of the wealth of the country is wasted in purchasing horses; I will tell you how. You must know that the merchants of Kis and Hormes, Dofar and Soer and Aden collect great numbers of destriers and other horses, and these they bring to the territories of this King and of his four brothers, who are kings likewise as I told you. For a horse will fetch among them 500 saggi of gold, worth more than 100 marks of silver, and vast numbers are sold there every year. Indeed this King wants to buy more than 2000 horses every year, and so do his four brothers who are kings likewise. The reason why they want so many horses every year is that by the end of the year there shall not be one hundred of them remaining, for they all die off. And this arises from mismanagement, for those people do not know in the least how to treat a horse; and besides they have no farriers. The horse-merchants not only never bring any farriers with them, but also prevent any farrier from going thither, lest that should in any degree baulk the sale of horses, which brings them in every year such vast gains. They bring these horses by sea aboard ship.

They have in this country the custom which I am going to relate. When a man is doomed to die for any crime, he may declare that he will put himself to death in honour of such or such an idol; and the government then grants him permission to do so. His kinsfolk and friends then set him up on a cart, and provide him with twelve knives, and proceed to conduct him all about the city, proclaiming aloud: "This valiant man is going to slay himself for the love of (such an idol)." And when they be come to the place of execution he takes a knife and sticks it through his arm, and cries: "I slay myself for the love of (such a god)!" Then he takes another knife and sticks it through his other arm, and takes a third knife and runs it into his belly, and so on until he kills himself outright. And when he is dead his kinsfolk take the body and burn it with a joyful celebration. Many of the women also, when their husbands die and are placed on the pile to be burnt, do burn themselves along with the bodies. And such women as do this have great praise from all.

The people are Idolaters, and many of them worship the ox, because (say they) it is a creature of such excellence. They would not eat beef for anything in the world, nor would they on any account kill an ox. But there is another class of people who are called Govy, and these are very glad to eat beef, though they dare not kill the animal. Howbeit if an ox dies, naturally or otherwise, then they eat him.

And let me tell you, the people of this country have a custom of rubbing their houses all over with cow-dung. Moreover all of them, great and small, King and Barons included, do sit upon the ground only, and the reason they give is that this is the most honourable way to sit, because we all spring from the Earth and to the Earth we must return; so no one can pay the Earth too much honour, and no one ought to despise it.

And about that race of Govis, I should tell you that nothing on earth would induce them to enter the place where Messer St. Thomas is I mean where his body lies, which is in a certain city of the province of Maabar. Indeed, were even 20 or 30 men to lay hold of one of these Govis and to try to hold him in the place where the Body of the Blessed Apostle of Jesus Christ lies buried, they could not do it! Such is the influence of the Saint; for it was by people of this generation that he was slain, as you shall presently hear.

No wheat grows in this province, but rice only.

And another strange thing to be told is that there is no possibility of breeding horses in this country, as hath often been proved by trial. For even when a great blood-mare here has been covered by a great blood-horse, the produce is nothing but a wretched wry-legged weed, not fit to ride.

The people of the country go to battle all naked, with only a lance and a shield; and they are most wretched soldiers. They will kill neither beast nor bird, nor anything that hath life; and for such animal food as they eat, they make the Saracens, or others who are not of their own religion, play the butcher.

It is their practice that every one, male and female, do wash the whole body twice every day; and those who do not wash are looked on much as we look on the Patarins. [You must know also that in eating they use the right hand only, and would on no account touch their food with the left hand. All cleanly and becoming uses are ministered to by the right hand, whilst the left is reserved for uncleanly and disagreeable necessities, such as cleansing the secret parts of the body and the like. So also they drink only from drinking vessels, and every man hath his own; nor will any one drink from another's vessel. And when they drink they do not put the vessel to the lips, but hold it aloft and let the drink spout into the mouth. No one would on any account touch the vessel with his mouth, nor give a stranger drink with it. But if the stranger have no vessel of his own they will pour the drink into his hands and he may thus drink from his hands as from a cup.]

They are very strict in executing justice upon criminals, and as strict in abstaining from wine. Indeed they have made a rule that wine-drinkers and seafaring men are never to be accepted as sureties. For they say that to be a seafaring man is all the same as to be an utter desperado, and that his testimony is good for nothing. Howbeit they look on lechery as no sin.

[They have the following rule about debts. If a debtor shall have been several times asked by his creditor for payment, and shall have put him off from day to day with promises, then if the creditor can once meet the debtor and succeed in drawing a circle round him, the latter must not pass out of this circle until he shall have satisfied the claim, or given security for its discharge. If he in any other case presume to pass the circle he is punished with death as a transgressor against right and justice. And the said Messer Marco, when in this kingdom on his return home, did himself witness a case of this. It was the King, who owed a foreign merchant a certain sum of money, and though the claim had often been presented, he always put it off with promises. Now, one day when the King was riding through the city, the merchant found his opportunity, and drew a circle round both King and horse. The King, on seeing this, halted, and would ride no further; nor did he stir from the spot until the merchant was satisfied. And when the bystanders saw this they marvelled greatly, saying that the King was a most just King indeed, having thus submitted to justice.]

You must know that the heat here is sometimes so great that 'tis something wonderful. And rain falls only for three months in the year, viz. in June, July, and August. Indeed but for the rain that falls in these three months, refreshing the earth and cooling the air, the drought would be so great that no one could exist.

They have many experts in an art which they call Physiognomy, by which they discern a man's character and qualities at once. They also know the import of meeting with any particular bird or beast; for such omens are regarded by them more than by any people in the world. Thus if a man is going along the road and hears some one sneeze, if he deems it (say) a good token for himself he goes on, but if otherwise he stops a bit, or peradventure turns back altogether from his journey.

As soon as a child is born they write down his nativity, that is to say the day and hour, the month, and the moon's age. This custom they observe because every single thing they do is done with reference to astrology, and by advice of diviners skilled in Sorcery and Magic and Geomancy, and such like diabolical arts; and some of them are also acquainted with Astrology.

[All parents who have male children, as soon as these have attained the age of 13, dismiss them from their home, and do not allow them further maintenance in the family. For they say that the boys are then of an age to get their living by trade; so off they pack them with some twenty or four-and-twenty groats, or at least with money equivalent to that. And these urchins are running about all day from pillar to post, buying and selling. At the time of the pearl-fishery they run to the beach and purchase, from the fishers or others, five or six pearls, according to their ability, and take these to the merchants, who are keeping indoors for fear of the sun, and say to them: "These cost me such a price; now give me what profit you please on them." So the merchant gives something over the cost price for their profit. They do in the same way with many other articles, so that they become trained to be very dexterous and keen traders. And every day they take their food to their mothers to be cooked and served, but do not eat a scrap at the expense of their fathers.]

In this kingdom and all over India the birds and beasts are entirely different from ours, all but one bird which is exactly like ours, and that is the Quail. But everything else is totally different. For example they have bats, I mean those birds that fly by night and have no feathers of any kind; well, their birds of this kind are as big as a goshawk! Their goshawks again are as black as crows, a good deal bigger than ours, and very swift and sure.

Another strange thing is that they feed their horses with boiled rice and boiled meat, and various other kinds of cooked food. That is the reason why all the horses die off.

They have certain abbeys in which are gods and goddesses to whom many young girls are consecrated; their fathers and mothers presenting them to that idol for which they entertain the greatest devotion. And when the [monks] of a convent desire to make a feast to their god, they send for all those consecrated damsels and make them sing and dance before the idol with great festivity. They also bring meats to feed their idol withal; that is to say, the damsels prepare dishes of meat and other good things and put the food before the idol, and leave it there a good while, and then the damsels all go to their dancing and singing and festivity for about as long as a great Baron might require to eat his dinner. By that time they say the spirit of the idols has consumed the substance of the food, so they remove the viands to be eaten by themselves with great jollity. This is performed by these damsels several times every year until they are married.

[The reason assigned for summoning the damsels to these feasts is, as the monks say, that the god is vexed and angry with the goddess, and will hold no communication with her; and they say that if peace be not established between them things will go from bad to worse, and they never will bestow their grace and benediction. So they make those girls come in the way described, to dance and sing, all but naked, before the god and the goddess. And those people believe that the god often solaces himself with the society of the goddess.

The men of this country have their beds made of very light canework, so arranged that, when they have got in and are going to sleep, they are drawn up by cords nearly to the ceiling and fixed there for the night. This is done to get out of the way of tarantulas which give terrible bites, as well as of fleas and such vermin, and at the same time to get as much air as possible in the great heat which prevails in that region. Not that everybody does this, but only the nobles and great folks, for the others sleep on the streets.]

Now I have told you about this kingdom of the province of Maabar, and I must pass on to the other kingdoms of the same province, for I have much to tell of their peculiarities.

Yule inverted the order of these two chapters: in his edition, Book 3, 18, "Discoursing of the place where lieth the body of st. Thomas the Apostle: and of the miracles thereof" precedes the chapter devoted to Muftili, Book 3, 19: "Concerning the Kingdom of Muftili

CLXXVI (Book III, Chapter 19)

CONCERNING THE KINGDOM OF MUTFILI

When you leave Maabar and go about 1,000 miles in a northerly direction you come to the kingdom of Mutfili. This was formerly under the rule of a King, and since his death, some forty years past, it has been under his Queen, a lady of much discretion, who for the great love she bore him never would marry another husband. And I can assure you that during all that space of forty years she had administered her realm as well as ever her husband did, or better; and as she was a lover of justice, of equity, and of peace, she was more beloved by those of her kingdom than ever was Lady or Lord of theirs before. The people are Idolaters, and are tributary to nobody. They live on flesh, and rice, and milk.

It is in this kingdom that diamonds are got; and I will tell you how. There are certain lofty mountains in those parts; and when the winter rains fall, which are very heavy, the waters come roaring down the mountains in great torrents. When the rains are over, and the waters from the mountains have ceased to flow, they search the beds of the torrents and find plenty of diamonds. In summer also there are plenty to be found in the mountains, but the heat of the sun is so great that it is scarcely possible to go thither, nor is there then a drop of water to be found. Moreover in those mountains great serpents are rife to a marvellous degree, besides other vermin, and this owing to the great heat. The serpents are also the most venomous in existence, insomuch that any one going to that region runs fearful peril; for many have been destroyed by these evil reptiles.

Now among these mountains there are certain great and deep valleys, to the bottom of which there is no access. Wherefore the men who go in search of the diamonds take with them pieces of flesh, as lean as they can get, and these they cast into the bottom of a valley. Now there are numbers of white eagles that haunt those mountains and feed upon the serpents. When the eagles see the meat thrown down they pounce upon it and carry it up to some rocky hill-top where they begin to rend it. But there are men on the watch, and as soon as they see that the eagles have settled they raise a loud shouting to drive them away. And when the eagles are thus frightened away the men recover the pieces of meat, and find them full of diamonds which have stuck to the meat down in the bottom. For the abundance of diamonds down there in the depths of the valleys is astonishing, but nobody can get down; and if one could, it would be only to be incontinently devoured by the serpents which are so rife there.

There is also another way of getting the diamonds. The people go to the nests of those white eagles, of which there are many, and in their droppings they find plenty of diamonds which the birds have swallowed in devouring the meat that was cast into the valleys. And, when the eagles themselves are taken, diamonds are found in their stomachs.

So now I have told you three different ways in which these stones are found. No other country but this kingdom of Mutfili produces them, but there they are found both abundantly and of large size. Those that are brought to our part of the world are only the refuse, as it were, of the finer and larger stones. For the flower of the diamonds and other large gems, as well as the largest pearls, are all carried to the Great Kaan and other Kings and Princes of those regions; in truth they possess all the great treasures of the world.

In this kingdom also are made the best and most delicate buckrams, and those of highest price; in sooth they look like tissue of spider's web! There is no King nor Queen in the world but might be glad to wear them. The people have also the largest sheep in the world, and great abundance of all the necessaries of life.

There is now no more to say; so I will next tell you about a province called Lar from which the Abraiaman come.

CLXXVII (Book III, Chapter 18)

DISCOURSING OF THE PLACE WHERE LIETH THE BODY OF ST. THOMAS THE APOSTLE; AND OF THE MIRACLES THEREOF

The Body of Messer St. Thomas the Apostle lies in this province of Maabar at a certain little town having no great population. 'Tis a place where few traders go, because there is very little merchandize to be got there, and it is a place not very accessible. Both Christians and Saracens, however, greatly frequent it in pilgrimage. For the Saracens also do hold the Saint in great reverence, and say that he was one of their own Saracens and a great prophet, giving him the title of Avarian, which is as much as to say "Holy Man." The Christians who go thither in pilgrimage take of the earth from the place where the Saint was killed, and give a portion thereof to any one who is sick of a quartan or a tertian fever; and by the power of God and of St. Thomas the sick man is incontinently cured. The earth, I should tell you, is red. A very fine miracle occurred there in the year of Christ, 1288, as I will now relate.

A certain Baron of that country, having great store of a certain kind of corn that is called rice, had filled up with it all the houses that belonged to the church, and stood round about it. The Christian people in charge of the church were much distressed by his having thus stuffed their houses with his rice; the pilgrims too had nowhere to lay their heads; and they often begged the pagan Baron to remove his grain, but he would do nothing of the kind. So one night the Saint himself appeared with a fork in his hand, which he set at the Baron's throat, saying: "If thou void not my houses, that my pilgrims may have room, thou shalt die an evil death," and therewithal the Saint pressed him so hard with the fork that he thought himself a dead man. And when morning came he caused all the houses to be voided of his rice, and told everybody what had befallen him at the Saint's hands. So the Christians were greatly rejoiced at this grand miracle, and rendered thanks to God and to the blessed St. Thomas. Other great miracles do often come to pass there, such as the healing of those who are sick or deformed, or the like, especially such as be Christians.

Now, I will tell you the manner in which the Christian brethren who keep the church relate the story of the Saint's death.

They tell that the Saint was in the wood outside his hermitage saying his prayers; and round about him were many peacocks, for these are more plentiful in that country than anywhere else. And one of the Idolaters of that country being of the lineage of those called Govi that I told you of, having gone with his bow and arrows to shoot peafowl, not seeing the Saint, let fly an arrow at one of the peacocks; and this arrow struck the holy man in the right side, insomuch that he died of the wound, sweetly addressing himself to his Creator. Before he came to that place where he thus died he had been in Nubia, where he converted much people to the faith of Jesus Christ.

The children that are born here are black enough, but the blacker they be the more they are thought of; wherefore from the day of their birth their parents do rub them every week with oil of sesamé, so that they become as black as devils. Moreover, they make their gods black and their devils white, and the images of their saints they do paint black all over.

They have such faith in the ox, and hold it for a thing so holy, that when they go to the wars they take of the hair of the wild-ox, whereof I have elsewhere spoken, and wear it tied to the necks of their horses; or, if serving on foot, they hang this hair to their shields, or attach it to their own hair. And so this hair bears a high price, since without it nobody goes to the wars in any good heart. For they believe that any one who has it shall come scatheless out of battle.

CLXXVIII (Book III, Chapter 20)

CONCERNING THE PROVINCE OF LAR WHENCE THE BRAHMINS COME

Lar is a Province lying towards the west when you quit the place where the Body of St. Thomas lies; and all the Abraiaman in the world come from that province.

You must know that these Abraiaman are the best merchants in the world, and the most truthful, for they would not tell a lie for anything on earth. [If a foreign merchant who does not know the ways of the country applies to them and entrusts his goods to them, they will take charge of these, and sell them in the most loyal manner, seeking zealously the profit of the foreigner and asking no commission except what he pleases to bestow.] They eat no flesh, and drink no wine, and live a life of great chastity, having intercourse with no women except with their wives; nor would they on any account take what belongs to another; so their law commands. And they are all distinguished by wearing a thread of cotton over one shoulder and tied under the other arm, so that it crosses the breast and the back.

They have a rich and powerful King who is eager to purchase precious stones and large pearls; and he sends these Abraiaman merchants into the kingdom of Maabar called Soli, which is the best and noblest Province of India, and where the best pearls are found, to fetch him as many of these as they can get, and he pays them double the cost price for all. So in this way he has a vast treasure of such valuables.

These Abraiaman are Idolaters; and they pay greater heed to signs and omens than any people that exists. I will mention as an example one of their customs. To every day of the week they assign an augury of this sort. Suppose that there is some purchase in hand, he who proposes to buy, when he gets up in the morning takes note of his own shadow in the sun, which he says ought to be on that day of such and such a length; and if his shadow be of the proper length for the day he completes his purchase; if not, he will on no account do so, but waits till his shadow corresponds with that prescribed. For there is a length established for the shadow for every individual day of the week; and the merchant will complete no business unless he finds his shadow of the length set down for that particular day. [Also to each day in the week they assign one unlucky hour, which they term Choiach. For example, on Monday the hour of Half-tierce, on Tuesday that of Tierce, on Wednesday Nones, and so on.]

Again, if one of them is in the house, and is meditating a purchase, should he see a tarantula (such as are very common in that country) on the wall, provided it advances from a quarter that he deems lucky, he will complete his purchase at once; but if it comes from a quarter that he considers unlucky he will not do so on any inducement. Moreover, if in going out, he hears any one sneeze, if it seems to him a good omen he will go on, but if the reverse he will sit down on the spot where he is, as long as he thinks that he ought to tarry before going on again. Or, if in travelling along the road he sees a swallow fly by, should its direction be lucky he will proceed, but if not he will turn back again; in fact they are worse (in these whims) than so many Patarins!

These Abraiaman are very long-lived, owing to their extreme abstinence in eating. And they never allow themselves to be let blood in any part of the body. They have capital teeth, which is owing to a certain herb they chew, which greatly improves their appearance, and is also very good for the health.

There is another class of people called Chughi, who are indeed properly Abraiaman, but they form a religious order devoted to the Idols. They are extremely long-lived, every man of them living to 150 or 200 years. They eat very little, but what they do eat is good; rice and milk chiefly. And these people make use of a very strange beverage; for they make a potion of sulphur and quicksilver mixt together and this they drink twice every month. This, they say, gives them long life; and it is a potion they are used to take from their childhood. members of this Order who lead the most ascetic life in the world, going stark naked; and these worship the Ox. Most of them have a small ox of brass or pewter or gold which they wear tied over the forehead. Moreover they take cow-dung and burn it, and make a powder thereof; and make an ointment of it, and daub themselves withal, doing this with as great devotion as Christians do show in using Holy Water. [Also if they meet any one who treats them well, they daub a little of this powder on the middle of his forehead.]

They eat not from bowls or trenchers, but put their victuals on leaves of the Apple of Paradise and other big leaves; these, however, they use dry, never green. For they say the green leaves have a soul in them, and so it would be a sin. And they would rather die than do what they deem their Law pronounces to be sin. If any one asks how it comes that they are not ashamed to go stark naked as they do, they say, "We go naked because naked we came into the world, and we desire to have nothing about us that is of this world. Moreover, we have no sin of the flesh to be conscious of, and therefore we are not ashamed of our nakedness, any more than you are to show your hand or your face. You who are conscious of the sins of the flesh do well to have shame, and to cover your nakedness."

They would not kill an animal on any account, not even a fly, or a flea, or a louse, or anything in fact that has life; for they say these have all souls, and it would be sin to do so. They eat no vegetable in a green state, only such as are dry. And they sleep on the ground stark naked, without a scrap of clothing on them or under them, so that it is a marvel they don't all die, in place of living so long as I have told you. They fast every day in the year, and drink nought but water. And when a novice has to be received among them they keep him awhile in their convent, and make him follow their rule of life. And then, when they desire to put him to the test, they send for some of those girls who are devoted to the Idols, and make them try the continence of the novice with their blandishments. If he remains indifferent they retain him, but if he shows any emotion they expel him from their society. For they say they will have no man of loose desires among them.

They are such cruel and perfidious Idolaters that it is very devilry! They say that they burn the bodies of the dead, because if they were not burnt worms would be bred which would eat the body; and when no more food remained for them these worms would die, and the soul belonging to that body would bear the sin and the punishment of their death. And that is why they burn their dead!

Now I have told you about a great part of the people of the great Province of Maabar and their customs; but I have still other things to tell of this same Province of Maabar, so I will speak of a city thereof which is called Cail.

CLXXX (Book III, Chapter 21)

CONCERNING THE CITY OF CAIL

Cail is a great and noble city, and belongs to Ashar, the eldest of the five brother Kings. It is at this city that all the ships touch that come from the west, as from Hormos and from Kis and from Aden, and all Arabia, laden with horses and with other things for sale. And this brings a great concourse of people from the country round about, and so there is great business done in this city of Cail.

The King possesses vast treasures, and wears upon his person great store of rich jewels. He maintains great state and administers his kingdom with great equity, and extends great favour to merchants and foreigners, so that they are very glad to visit his city.

This King has some 300 wives; for in those parts the man who has most wives is most thought of.

As I told you before, there are in this great province of Maabar five crowned Kings, who are all own brothers born of one father and of one mother, and this king is one of them. Their mother is still living. And when they disagree and go forth to war against one another, their mother throws herself between them to prevent their fighting. And should they persist in desiring to fight, she will take a knife and threaten that if they will do so she will cut off the paps that suckled them and rip open the womb that bare them, and so perish before their eyes. In this way hath she full many a time brought them to desist. But when she dies it will most assuredly happen that they will fall out and destroy one another.

[All the people of this city, as well as of the rest of India, have a custom of perpetually keeping in the mouth a certain leaf called Tembul, to gratify a certain habit and desire they have, continually chewing it and spitting out the saliva that it excites. The Lords and gentlefolks and the King have these leaves prepared with camphor and other aromatic spices, and also mixt with quicklime. And this practice was said to be very good for the health. If any one desires to offer a gross insult to another, when he meets him he spits this leaf or its juice in his face. The other immediately runs before the King, relates the insult that has been offered him, and demands leave to fight the offender. The King supplies the arms, which are sword and target, and all the people flock to see, and there the two fight till one of them is killed. They must not use the point of the sword, for this the King forbids.]

CLXXXI (Book III, Chapter 22)

OF THE KINGDOM OF COILUM

When you quit Maabar and go 500 miles towards the south-west you come to
the kingdom of Coilum. The people are Idolaters, but there are also some
Christians and some Jews. The natives have a language of their own, and a
King of their own, and are tributary to no one.

A great deal of brazil is got here which is called brazil Coilumin from the country which produces it; 'tis of very fine quality.Good ginger also grows here, and it is known by the same name of Coilumin after the country. Pepper too grows in great abundance throughout this country, and I will tell you how. You must know that the pepper-trees are (not wild but) cultivated, being regularly planted and watered; and the pepper is gathered in the months of May, June, and July. They have also abundance of very fine indigo. This is made of a certain herb which is gathered, and [after the roots have been removed] is put into great vessels upon which they pour water and then leave it till the whole of the plant is decomposed. They then put this liquid in the sun, which is tremendously hot there, so that it boils and coagulates, and becomes such as we see it. [They then divide it into pieces of four ounces each, and in that form it is exported to our parts.] And I assure you that the heat of the sun is so great there that it is scarcely to be endured; in fact if you put an egg into one of the rivers it will be boiled, before you have had time to go any distance, by the mere heat of the sun!

The merchants from Manzi, and from Arabia, and from the Levant come thither with their ships and their merchandise and make great profits both by what they import and by what they export.

There are in this country many and divers beasts quite different from those of other parts of the world. Thus there are lions black all over, with no mixture of any other colour; and there are parrots of many sorts, for some are white as snow with red beak and feet, and some are red, and some are blue, forming the most charming sight in the world; there are green ones too. There are also some parrots of exceeding small size, beautiful creatures. They have also very beautiful peacocks, larger than ours, and different; and they have cocks and hens quite different from ours; and what more shall I say? In short, everything they have is different from ours, and finer and better. Neither is their fruit like ours, nor their beasts, nor their birds; and this difference all comes of the excessive heat.

Corn they have none but rice. So also their wine they make from [palm-]sugar; capital drink it is, and very speedily it makes a man drunk. All other necessaries of man's life they have in great plenty and cheapness. They have very good astrologers and physicians. Man and woman, they are all black, and go naked, all save a fine cloth worn about the middle. They look not on any sin of the flesh as a sin. They marry their cousins german, and a man takes his brother's wife after the brother's death; and all the people of India have this custom.

There is no more to tell you there; so we will proceed, and I will tell you of another country called Comari.

CLXXXII (Book III, Chapter 23)

OF THE COUNTRY CALLED COMARI

Comari is a country belonging to India, and there you can see something of the North Star, which we had not been able to see from the Lesser Java thus far. In order to see it you must go some 30 miles out to sea, and then you see it about a cubit above the water.

This is a very wild country, and there are beasts of all kinds there, especially monkeys of such peculiar fashion that you would take them for men! There are also gatpauls in wonderful diversity, with bears, lions, and leopards, in abundance.

CLXXXIII (Book III, Chapter 24)

CONCERNING THE KINGDOM OF ELI

Eli is a kingdom towards the west, about 300 miles from Comari. The people are Idolaters and have a king, and are tributary to nobody; and have a peculiar language. We will tell you particulars about their manners and their products, and you will better understand things now because we are drawing near to places that are not so outlandish.

There is no proper harbour in the country, but there are many great rivers with good estuaries, wide and deep. Pepper and ginger grow there, and other spices in quantities. The King is rich in treasure, but not very strong in forces. The approach to his kingdom however is so strong by nature that no one can attack him, so he is afraid of nobody.

And you must know that if any ship enters their estuary and anchors there, having been bound for some other port, they seize her and plunder the cargo. For they say, "You were bound for somewhere else, and 'tis God has sent you hither to us, so we have a right to all your goods." And they think it no sin to act thus. And this naughty custom prevails all over these provinces of India, to wit, that if a ship be driven by stress of weather into some other port than that to which it was bound, it is sure to be plundered. But if a ship come bound originally to the place they receive it with all honour and give it due protection. The ships of Manzi and other countries that come hither in summer lay in their cargoes in 6 or 8 days and depart as fast as possible, because there is no harbour other than the river-mouth, a mere roadstead and sandbanks, so that it is perilous to tarry there. The ships of Manzi indeed are not so much afraid of these roadsteads as others are, because they have such huge wooden anchors which hold in all weather.

There are many lions and other wild beasts here and plenty of game, both beast and bird.

CLXXXIV (Book III, Chapter 25)

CONCERNING THE KINGDOM OF MELIBAR

Melibar is a great kingdom lying towards the west. The people are Idolaters; they have a language of their own, and a king of their own, and pay tribute to nobody.

In this country you see more of the North Star, for it shows two cubits above the water. And you must know that from this kingdom of Melibar, and from another near it called Gozurat, there go forth every year more than a hundred corsair vessels on cruize. These pirates take with them their wives and children, and stay out the whole summer. Their method is to join in fleets of 20 or 30 of these pirate vessels together, and then they form what they call a sea cordon, that is, they drop off till there is an interval of 5 or 6 miles between ship and ship, so that they cover something like an hundred miles of sea, and no merchant ship can escape them. For when any one corsair sights a vessel a signal is made by fire or smoke, and then the whole of them make for this, and seize the merchants and plunder them. After they have plundered them they let them go, saying: "Go along with you and get more gain, and that mayhap will fall to us also!" But now the merchants are aware of this, and go so well manned and armed, and with such great ships, that they don't fear the corsairs. Still mishaps do befall them at times.

There is in this kingdom a great quantity of pepper, and ginger, and cinnamon, and turbit, and of nuts of India. They also manufacture very delicate and beautiful buckrams. The ships that come from the east bring copper in ballast. They also bring hither cloths of silk and gold, and sendels; also gold and silver, cloves and spikenard, and other fine spices for which there is a demand here, and exchange them for the products of these countries.

Ships come hither from many quarters, but especially from the great province of Manzi. Coarse spices are exported hence both to Manzi and to the west, and that which is carried by the merchants to Aden goes on to Alexandria, but the ships that go in the latter direction are not one to ten of those that go to the eastward; a very notable fact that I have mentioned before.

Now I have told you about the kingdom of Melibar; we shall now proceed and tell you of the kingdom of Gozurat. And you must understand that in speaking of these kingdoms we note only the capitals; there are great numbers of other cities and towns of which we shall say nothing, because it would make too long a story to speak of all.

CLXXXV (Book III, Chapter 26)

CONCERNING THE KINGDOM OF GOZURAT

Gozurat is a great kingdom. The people are Idolaters and have a peculiar language, and a king of their own, and are tributary to no one. It lies towards the west, and the North Star is here still more conspicuous, showing itself at an altitude of about 6 cubits.

The people are the most desperate pirates in existence, and one of their atrocious practices is this. When they have taken a merchant-vessel they force the merchants to swallow a stuff called Tamarindi mixed in sea-water, which produces a violent purging. This is done in case the merchants, on seeing their danger, should have swallowed their most valuable stones and pearls. And in this way the pirates secure the whole.

In this province of Gozurat there grows much pepper, and ginger, and indigo. They have also a great deal of cotton. Their cotton trees are of very great size, growing full six paces high, and attaining to an age of 20 years. It is to be observed however that, when the trees are so old as that, the cotton is not good to spin, but only to quilt or stuff beds withal. Up to the age of 12 years indeed the trees give good spinning cotton, but from that age to 20 years the produce is inferior.

They dress in this country great numbers of skins of various kinds, goat-skins, ox-skins, buffalo and wild ox-skins, as well as those of unicorns and other animals. In fact so many are dressed every year as to load a number of ships for Arabia and other quarters. They also work here beautiful mats in red and blue leather, exquisitely inlaid with figures of birds and beasts, and skilfully embroidered with gold and silver wire. These are marvellously beautiful things; they are used by the Saracens to sleep upon, and capital they are for that purpose. They also work cushions embroidered with gold, so fine that they are worth six marks of silver a piece, whilst some of those sleeping-mats are worth ten marks.

CLXXXVI (Book III, Chapter 27)

CONCERNING THE KINGDOM OF TANA

Tana is a great kingdom lying towards the west, a kingdom great both in size and worth. The people are Idolaters, with a language of their own, and a king of their own, and tributary to nobody.No pepper grows there, nor other spices, but plenty of incense; not the white kind however, but brown.

There is much traffic here, and many ships and merchants frequent the place; for there is a great export of leather of various excellent kinds, and also of good buckram and cotton. The merchants in their ships also import various articles, such as gold, silver, copper, and other things in demand.

With the King's connivance many corsairs launch from this port to plunder merchants. These corsairs have a covenant with the King that he shall get all the horses they capture, and all other plunder shall remain with them. The King does this because he has no horses of his own, whilst many are shipped from abroad towards India; for no ship ever goes thither without horses in addition to other cargo. The practice is naughty and unworthy of a king.

CLXXXVII (Book III, Chapter 28)

CONCERNING THE KINGDOM OF CAMBAET

Cambaet is a great kingdom lying further west. The people are Idolaters, and have a language of their own, and a king of their own, and are tributary to nobody.

The North Star is here still more clearly visible; and henceforward the further you go west the higher you see it.

There is a great deal of trade in this country. It produces indigo in great abundance; and they also make much fine buckram. There is also a quantity of cotton which is exported hence to many quarters; and there is a great trade in hides, which are very well dressed; with many other kinds of merchandize too tedious to mention. Merchants come here with many ships and cargoes, but what they chiefly bring is gold, silver, copper [and tutia].

There are no pirates from this country; the inhabitants are good people, and live by their trade and manufactures.

CLXXXVIII (Book III, Chapter 29)

CONCERNING THE KINGDOM OF SEMENAT

Semenat is a great kingdom towards the west. The people are Idolaters, and have a king and a language of their own, and pay tribute to nobody. They are not corsairs, but live by trade and industry as honest people ought. It is a place of very great trade. They are forsooth cruel Idolaters.

CLXXXIX(Book III, Chapter 30)

CONCERNING THE KINGDOM OF KESMACORAN

Kesmacoran is a kingdom having a king of its own and a peculiar language. [Some of] the people are Idolaters, [but the most part are Saracens]. They live by merchandize and industry, for they are professed traders, and carry on much traffic by sea and land in all directions. Their food is rice [and corn], flesh and milk, of which they have great store. There is no more to be said about them.

And you must know that this kingdom of Kesmacoran is the last in India as you go towards the west and north-west. You see, from Maabar on, this province is what is called the greater India, and it is the best of all the Indies. I have now detailed to you all the kingdoms and provinces and (chief) cities of this India the Greater, that are upon the seaboard; but of those that lie in the interior I have said nothing, because that would make too long a story.

And so now let us proceed, and I will tell you of some of the Indian
Islands. And I will begin by two Islands which are called Male and Female.

CXC (Book III, Chapter 31)

DISCOURSETH OF THE TWO ISLANDS CALLED MALE AND FEMALE, AND WHY THEY ARE SO CALLED

When you leave this kingdom of Kesmacoran, which is on the mainland, you go by sea some 500 miles towards the south; and then you find the two Islands, male and female, lying about 30 miles distant from one another. The people are all baptized Christians, but maintain the ordinances of the Old Testament; thus when their wives are with child they never go near them till their confinement, or for forty days thereafter.

In the Island however which is called Male, dwell the men alone, without their wives or any other women. Every year when the month of March arrives the men all set out for the other Island, and tarry there for three months, to wit, March, April, May, dwelling with their wives for that space. At the end of those three months they return to their own Island, and pursue their husbandry and trade for the other nine months.

They find on this Island very fine ambergris. They live on flesh and milk and rice. They are capital fishermen, and catch a great quantity of fine large sea-fish, and these they dry, so that all the year they have plenty of food, and also enough to sell to the traders who go thither. They have no chief except a bishop, who is subject to the archbishop of another Island, of which we shall presently speak, called Scotra. They have also a peculiar language.

As for the children which their wives bear to them, if they be girls they abide with their mothers; but if they be boys the mothers bring them up till they are fourteen, and then send them to the fathers. Such is the custom of these two Islands. The wives do nothing but nurse their children and gather such fruits as their Island produces; for their husbands do furnish them with all necessaries.

CXCI (Book III, Chapter 32)

CONCERNING THE ISLAND OF SCOTRA

When you leave those two Islands and go about 500 miles further towards the south, then you come to an Island called Scotra. The people are all baptized Christians; and they have an Archbishop. They have a great deal of ambergris; and plenty also of cotton stuffs and other merchandize; especially great quantities of salt fish of a large and excellent kind. They also eat flesh and milk and rice, for that is their only kind of corn; and they all go naked like the other Indians.

[The ambergris comes from the stomach of the whale, and as it is a great object of trade, the people contrive to take the whales with barbed iron darts, which, once they are fixed in the body, cannot come out again. A long cord is attached to this end, to that a small buoy which floats on the surface, so that when the whale dies they know where to find it. They then draw the body ashore and extract the ambergris from the stomach and the oil from the head.]

There is a great deal of trade there, for many ships come from all quarters with goods to sell to the natives. The merchants also purchase gold there, by which they make a great profit; and all the vessels bound for Aden touch at this Island.

Their Archbishop has nothing to do with the Pope of Rome, but is subject to the great Archbishop who lives at Baudas. He rules over the Bishop of that Island, and over many other Bishops in those regions of the world, just as our Pope does in these.

A multitude of corsairs frequent the Island; they come there and encamp
and put up their plunder to sale; and this they do to good profit, for the
Christians of the Island purchase it, knowing well that it is Saracen or
Pagan gear.

And you must know that in this Island there are the best enchanters in the world. It is true that their Archbishop forbids the practice to the best of his ability; but 'tis all to no purpose, for they insist that their forefathers followed it, and so must they also. I will give you a sample of their enchantments. Thus, if a ship be sailing past with a fair wind and a strong, they will raise a contrary wind and compel her to turn back. In fact they make the wind blow as they list, and produce great tempests and disasters; and other such sorceries they perform, which it will be better to say nothing about in our Book.

CXCII (Book III, Chapter 33)

CONCERNING THE ISLAND OF MADEIGASCAR

Madeigascar is an Island towards the south, about a thousand miles from Scotra. The people are all Saracens, adoring Mahommet. They have four Esheks, i.e. four Elders, who are said to govern the whole Island. And you must know that it is a most noble and beautiful Island, and one of the greatest in the world, for it is about 4000 miles in compass. The people live by trade and handicrafts.

In this Island, and in another beyond it called Zanghibar, about which we shall tell you afterwards, there are more elephants than in any country in the world. The amount of traffic in elephants' teeth in these two Islands is something astonishing.

In this Island they eat no flesh but that of camels; and of these they kill an incredible number daily. They say it is the best and wholesomest of all flesh; and so they eat of it all the year round.

They have in this Island many trees of red sanders, of excellent quality; in fact, all their forests consist of it.They have also a quantity of ambergris, for whales are abundant in that sea, and they catch numbers of them; and so are Oil-heads, which are a huge kind of fish, which also produce ambergris like the whale.There are numbers of leopards, bears, and lions in the country, and other wild beasts in abundance. Many traders, and many ships go thither with cloths of gold and silk, and many other kinds of goods, and drive a profitable trade.

You must know that this Island lies so far south that ships cannot go further south or visit other Islands in that direction, except this one, and that other of which we have to tell you, called Zanghibar. This is because the sea-current runs so strong towards the south that the ships which should attempt it never would get back again. Indeed, the ships of Maabar which visit this Island of Madeigascar, and that other of Zanghibar, arrive thither with marvellous speed, for great as the distance is they accomplish it in 20 days, whilst the return voyage takes them more than 3 months. This (I say) is because of the strong current running south, which continues with such singular force and in the same direction at all seasons.

'Tis said that in those other Islands to the south, which the ships are unable to visit because this strong current prevents their return, is found the bird Gryphon, which appears there at certain seasons. The description given of it is however entirely different from what our stories and pictures make it. For persons who had been there and had seen it told Messer Marco Polo that it was for all the world like an eagle, but one indeed of enormous size; so big in fact that its wings covered an extent of 30 paces, and its quills were 12 paces long, and thick in proportion. And it is so strong that it will seize an elephant in its talons and carry him high into the air, and drop him so that he is smashed to pieces; having so killed him the bird gryphon swoops down on him and eats him at leisure. The people of those isles call the bird Ruc, and it has no other name. So I wot not if this be the real gryphon, or if there be another manner of bird as great. But this I can tell you for certain, that they are not half lion and half bird as our stories do relate; but enormous as they be they are fashioned just like an eagle.

The Great Kaan sent to those parts to enquire about these curious matters, and the story was told by those who went thither. He also sent to procure the release of an envoy of his who had been despatched thither, and had been detained; so both those envoys had many wonderful things to tell the Great Kaan about those strange islands, and about the birds I have mentioned. [They brought (as I heard) to the Great Kaan a feather of the said Ruc, which was stated to measure 90 spans, whilst the quill part was two palms in circumference, a marvellous object! The Great Kaan was delighted with it, and gave great presents to those who brought it. ] They also brought two boars' tusks, which weighed more than 14 lbs. apiece; and you may gather how big the boar must have been that had teeth like that! They related indeed that there were some of those boars as big as a great buffalo. There are also numbers of giraffes and wild asses; and in fact a marvellous number of wild beasts of strange aspect.

CXCIII (Book III, Chapter 34)

CONCERNING THE ISLAND OF ZANGHIBAR. A WORD ON INDIA IN GENERAL

Zanghibar is a great and noble Island, with a compass of some 2000 miles.The people are all Idolaters, and have a king and a language of their own, and pay tribute to nobody. They are both tall and stout, but not tall in proportion to their stoutness, for if they were, being so stout and brawny, they would be absolutely like giants; and they are so strong that they will carry for four men and eat for five.

They are all black, and go stark naked, with only a little covering for decency. Their hair is as black as pepper, and so frizzly that even with water you can scarcely straighten it. And their mouths are so large, their noses so turned up, their lips so thick, their eyes so big and bloodshot, that they look like very devils; they are in fact so hideously ugly that the world has nothing to show more horrible.

Elephants are produced in this country in wonderful profusion. There are also lions that are black and quite different from ours. And their sheep and wethers are all exactly alike in colour; the body all white and the head black; no other kind of sheep is found there, you may rest assured.They have also many giraffes. This is a beautiful creature, and I must give you a description of it. Its body is short and somewhat sloped to the rear, for its hind legs are short whilst the fore-legs and the neck are both very long, and thus its head stands about three paces from the ground. The head is small, and the animal is not at all mischievous. Its colour is all red and white in round spots, and it is really a beautiful object.

**The women of this Island are the ugliest in the world, with their great mouths and big eyes and thick noses; their breasts too are four times bigger than those of any other women; a very disgusting sight.

The people live on rice and flesh and milk and dates; and they make wine of dates and of rice and of good spices and sugar. There is a great deal of trade, and many merchants and vessels go thither. But the staple trade of the Island is in elephants' teeth, which are very abundant; and they have also much ambergris, as whales are plentiful.

They have among them excellent and valiant warriors, and have little fear of death. They have no horses, but fight mounted on camels and elephants. On the latter they set wooden castles which carry from ten to sixteen persons, armed with lances, swords, and stones, so that they fight to great purpose from these castles. They wear no armour, but carry only a shield of hide, besides their swords and lances, and so a marvellous number of them fall in battle. When they are going to take an elephant into battle they ply him well with their wine, so that he is made half drunk. They do this because the drink makes him more fierce and bold, and of more service in battle.

As there is no more to say on this subject I will go on to tell you about the Great Province of Abash, which constitutes the middle India; but I must first say something about India in general.

You must understand that in speaking of the Indian Islands we have described only the most noble provinces and kingdoms among them; for no man on earth could give you a true account of the whole of the Islands of India. Still, what I have described are the best, and as it were the Flower of the Indies. For the greater part of the other Indian Islands that I have omitted are subject to those that I have described. It is a fact that in this Sea of India there are 12,700 Islands, inhabited and uninhabited, according to the charts and documents of experienced mariners who navigate that Indian Sea.

India the greater is that which extends from Maabar to Kesmacoran; and it contains 13 great kingdoms, of which we have described ten. These are all on the mainland.

India the lesser extends from the Province of Champa to Mutfili, and contains eight great kingdoms. These are likewise all on the mainland. And neither of these numbers includes the Islands, among which also there are very numerous kingdoms, as I have told you.

CXCIV (Book III, Chapter 34)

TREATING OF THE GREAT PROVINCE OF ABASH WHICH IS MIDDLE INDIA, AND IS ON THE MAINLAND.

Abash is a very great Province, and you must know that it constitutes the middle India; and it is on the mainland. There are in it six great Kings with six great Kingdoms; and of these six Kings there are three that are Christians and three that are Saracens; but the greatest of all the six is a Christian, and all the others are subject to him.

The Christians in this country bear three marks on the face;one from the forehead to the middle of the nose, and one on either cheek. These marks are made with a hot iron, and form part of their baptism; for after that they have been baptised with water, these three marks are made, partly as a token of gentility, and partly as the completion of their baptism. There are also Jews in the country, and these bear two marks, one on either cheek; and the Saracens have but one, to wit, on the forehead extending halfway down the nose.

The Great King lives in the middle of the country, the Saracens towards Aden. St. Thomas the Apostle preached in this region, and after he had converted the people he went away to the province of Maabar, where he died; and there his body lies, as I have told you in a former place.

The people here are excellent soldiers, and they go on horseback, for they
have horses in plenty. Well they may; for they are in daily war with the
Soldan of Aden, and with the Nubians, and a variety of other nations.
I will tell you a famous story of what befel in the year of Christ, 1288.

You must know that this Christian King, who is the Lord of the Province of Abash, declared his intention to go on pilgrimage to Jerusalem to adore the Holy Sepulchre of Our Lord God Jesus Christ the Saviour. But his Barons said that for him to go in person would be to run too great a risk; and they recommended him to send some bishop or prelate in his stead. So the King assented to the counsel which his Barons gave, and despatched a certain Bishop of his, a man of very holy life. The Bishop then departed and travelled by land and by sea till he arrived at the Holy Sepulchre, and there he paid it such honour as Christian man is bound to do, and presented a great offering on the part of his King who had sent him in his own stead.

And when he had done all that behoved him, he set out again and travelled day by day till he got to Aden. Now that is a Kingdom wherein Christians are held in great detestation, for the people are all Saracens, and their enemies unto the death. So when the Soldan of Aden heard that this man was a Christian and a Bishop, and an envoy of the Great King of Abash, he had him seized and demanded of him if he were a Christian? To this the Bishop replied that he was a Christian indeed. The Soldan then told him that unless he would turn to the Law of Mahommet he should work him great shame and dishonour. The Bishop answered that they might kill him ere he would deny his Creator.

When the Soldan heard that he waxed wroth, and ordered that the Bishop should be circumcised. So they took and circumcised him after the manner of the Saracens. And then the Soldan told him that he had been thus put to shame in despite to the King his master. And so they let him go.

The Bishop was sorely cut to the heart for the shame that had been wrought him, but he took comfort because it had befallen him in holding fast by the Law of Our Lord Jesus Christ; and the Lord God would recompense his soul in the world to come.

So when he was healed he set out and travelled by land and by sea till he reached the King his Lord in the Kingdom of Abash. And when the King beheld him, he welcomed him with great joy and gladness. And he asked him all about the Holy Sepulchre; and the Bishop related all about it truly, the King listening the while as to a most holy matter in all faith. But when the Bishop had told all about Jerusalem, he then related the outrage done on him by the Soldan of Aden in the King's despite. Great was the King's wrath and grief when he heard that; and it so disturbed him that he was like to die of vexation. And at length his words waxed so loud that all those round about could hear what he was saying. He vowed that he would never wear crown or hold kingdom if he took not such condign vengeance on the Soldan of Aden that all the world should ring therewithal, even until the insult had been well and thoroughly redressed.

And what shall I say of it? He straightway caused the array of his horse and foot to be mustered, and great numbers of elephants with castles to be prepared to accompany them; and when all was ready he set out with his army and advanced till he entered the Kingdom of Aden in great force. The Kings of this province of Aden were well aware of the King's advance against them, and went to encounter him at the strongest pass on their frontier, with a great force of armed men, in order to bar the enemy from entering their territory. When the King arrived at this strong pass where the Saracens had taken post, a battle began, fierce and fell on both sides, for they were very bitter against each other. But it came to pass, as it pleased our Lord God Jesus Christ, that the Kings of the Saracens, who were three in number, could not stand against the Christians, for they are not such good soldiers as the Christians are. So the Saracens were defeated, and a marvellous number of them slain, and the King of Abash entered the Kingdom of Aden with all his host. The Saracens made various sallies on them in the narrow defiles, but it availed nothing; they were always beaten and slain. And when the King had greatly wasted and destroyed the kingdom of his enemy, and had remained in it more than a month with all his host, continually slaying the Saracens, and ravaging their lands (so that great numbers of them perished), he thought it time to return to his own kingdom, which he could now do with great honour. Indeed he could tarry no longer, nor could he, as he was aware, do more injury to the enemy; for he would have had to force a way by still stronger passes, where, in the narrow defiles, a handful of men might cause him heavy loss. So he quitted the enemy's Kingdom of Aden and began to retire. And he with his host got back to their own country of Abash in great triumph and rejoicing; for he had well avenged the shame cast on him and on his Bishop for his sake. For they had slain so many Saracens, and so wasted and harried the land, that 'twas something to be astonished at. And in sooth 'twas a deed well done! For it is not to be borne that the dogs of Saracens should lord it over good Christian people! Now you have heard the story.

I have still some particulars to tell you of the same province. It abounds greatly in all kinds of victual; and the people live on flesh and rice and milk and sesame. They have plenty of elephants, not that they are bred in the country, but they are brought from the Islands of the other India. They have however many giraffes, which are produced in the country; besides bears, leopards, lions in abundance, and many other passing strange beasts. They have also numerous wild asses; and cocks and hens the most beautiful that exist, and many other kind of birds. For instance, they have ostriches that are nearly as big as asses; and plenty of beautiful parrots, with apes of sundry kinds, and baboons and other monkeys that have countenances all but human.

There are numerous cities and villages in this province of Abash, and many merchants; for there is much trade to be done there. The people also manufacture very fine buckrams and other cloths of cotton.

There is no more to say on the subject; so now let us go forward and tell you of the province of Aden.

CXCV (Book III, Chapter 36)

CONCERNING THE PROVINCE OF ADEN

You must know that in the province of Aden there is a Prince who is called the Soldan. The people are all Saracens and adorers of Mahommet, and have a great hatred of Christians. There are many towns and villages in the country.

This Aden is the port to which many of the ships of India come with their cargoes; and from this haven the merchants carry the goods a distance of seven days further in small vessels. At the end of those seven days they land the goods and load them on camels, and so carry them a land journey of 30 days. This brings them to the river of Alexandria, and by it they descend to the latter city. It is by this way through Aden that the Saracens of Alexandria receive all their stores of pepper and other spicery; and there is no other route equally good and convenient by which these goods could reach that place.

And you must know that the Soldan of Aden receives a large amount in duties from the ships that traffic between India and his country, importing different kinds of goods; and from the exports also he gets a revenue, for there are despatched from the port of Aden to India a very large number of Arab chargers, and palfreys, and stout nags adapted for all work, which are a source of great profit to those who export them. For horses fetch very high prices in India, there being none bred there, as I have told you before; insomuch that a charger will sell there for 100 marks of silver and more. On these also the Soldan of Aden receives heavy payments in port charges, so that 'tis said he is one of the richest princes in the world.

And it is a fact that when the Soldan of Babylon went against the city of Acre and took it, this Soldan of Aden sent to his assistance 30,000 horsemen and full 40,000 camels, to the great help of the Saracens and the grievous injury of the Christians. He did this a great deal more for the hate he bears the Christians than for any love he bears the Soldan of Babylon; for these two do hate one another heartily.

Now we will have done with the Soldan of Aden, and I will tell you of a city which is subject to Aden, called Esher.

CXCVI (Book III, Chapter 37)

CONCERNING THE CITY OF ESHER

Esher is a great city lying in a north-westerly direction from the last, and 400 miles distant from the Port of Aden. It has a king, who is subject to the Soldan of Aden. He has a number of towns and villages under him, and administers his territory well and justly.

The people are Saracens. The place has a very good haven, wherefore many ships from India come thither with various cargoes; and they export many good chargers thence to India.

A great deal of white incense grows in this country, and brings in a great revenue to the Prince; for no one dares sell it to any one else; and whilst he takes it from the people at 10 livres of gold for the hundredweight, he sells it to the merchants at 60 livres, so his profit is immense.

Dates also grow very abundantly here. The people have no corn but rice, and very little of that; but plenty is brought from abroad, for it sells here at a good profit. They have fish in great profusion, and notably plenty of tunny of large size; so plentiful indeed that you may buy two big ones for a Venice groat of silver. The natives live on meat and rice and fish. They have no wine of the vine, but they make good wine from sugar, from rice, and from dates also.

And I must tell you another very strange thing. You must know that their sheep have no ears, but where the ear ought to be they have a little horn! They are pretty little beasts.

And I must not omit to tell you that all their cattle, including horses, oxen, and camels, live upon small fish and nought besides, for 'tis all they get to eat. You see in all this country there is no grass or forage of any kind; it is the driest country on the face of the earth. The fish which are given to the cattle are very small, and during March, April, and May, are caught in such quantities as would astonish you. They are then dried and stored, and the beasts are fed on them from year's end to year's end. The cattle will also readily eat these fish all alive and just out of the water.

The people here have likewise many other kinds of fish of large size and good quality, exceedingly cheap; these they cut in pieces of about a pound each, and dry them in the sun, and then store them, and eat them all the year through, like so much biscuit.

CXCVII (Book III, Chapter 38)

CONCERNING THE CITY OF DUFAR

Dufar is a great and noble and fine city, and lies 500 miles to the north-west of Esher. The people are Saracens, and have a Count for their chief, who is subject to the Soldan of Aden; for this city still belongs to the Province of Aden. It stands upon the sea and has a very good haven, so that there is a great traffic of shipping between this and India; and the merchants take hence great numbers of Arab horses to that market, making great profits thereby. This city has under it many other towns and villages.

Much white incense is produced here, and I will tell you how it grows. The trees are like small fir-trees; these are notched with a knife in several places, and from these notches the incense is exuded. Sometimes also it flows from the tree without any notch; this is by reason of the great heat of the sun there.

CXCVIII (Book III, Chapter 39)

CONCERNING THE GULF OF CALATU AND THE CITY SO CALLED

Calatu is a great city, within a gulf which bears the name of the Gulf of Calatu. It is a noble city, and lies 600 miles from Dufar towards the north-west, upon the sea-shore. The people are Saracens, and are subject to Hormos. And whenever the Melic of Hormos is at war with some prince more potent than himself, he betakes himself to this city of Calatu, because it is very strong, both from its position and its fortifications.

They grow no corn here, but get it from abroad; for every merchant-vessel that comes brings some. The haven is very large and good, and is frequented by numerous ships with goods from India, and from this city the spices and other merchandize are distributed among the cities and towns of the interior. They also export many good Arab horses from this to India. For, as I have told you before, the number of horses exported from this and the other cities to India yearly is something astonishing. One reason is that no horses are bred there, and another that they die as soon as they get there, through ignorant handling; for the people there do not know how to take care of them, and they feed their horses with cooked victuals and all sorts of trash, as I have told you fully heretofore; and besides all that they have no farriers.

This City of Calatu stands at the mouth of the Gulf, so that no ship can enter or go forth without the will of the chief. And when the Melic of Hormos, who is Melic of Calatu also, and is vassal to the Soldan of Kerman, fears anything at the hand of the latter, he gets on board his ships and comes from Hormos to Calatu. And then he prevents any ship from entering the Gulf. This causes great injury to the Soldan of Kerman; for he thus loses all the duties that he is wont to receive from merchants frequenting his territories from India or elsewhere; for ships with cargoes of merchandize come in great numbers, and a very large revenue is derived from them. In this way he is constrained to give way to the demands of the Melic of Hormos.

This Melic has also a castle which is still stronger than the city, and has a better command of the entry to the Gulf.

The people of this country live on dates and salt fish, which they have in great abundance; the nobles, however, have better fare.

There is no more to say on this subject. So now let us go on and speak of the city of Hormos, of which we told you before.

CΧCIΧ (Book III, Chapter 40)

RETURNS TO THE CITY OF HORMOS WHEREOF WE SPOKE FORMERLY

When you leave the City of Calatu, and go for 300 miles between north-west and north, you come to the city of Hormos; a great and noble city on the sea.It has a Melic, which is as much as to say a King, and he is under the Soldan of Kerman.

There are a good many cities and towns belonging to Hormos, and the people are Saracens. The heat is tremendous, and on that account their houses are built with ventilators to catch the wind. These ventilators are placed on the side from which the wind comes, and they bring the wind down into the house to cool it. But for this the heat would be utterly unbearable.

I shall say no more about these places, because I formerly told you in regular order all about this same city of Hormos, and about Kerman as well. But as we took one way to go, and another to come back, it was proper that we should bring you a second time to this point.

Now, however, we will quit this part of the world, and tell you about Great Turkey. First, however, there is a point that I have omitted; to wit, that when you leave the City of Calatu and go between west and north-west, a distance of 500 miles, you come to the city of Kis.Of that, however, we shall say no more now, but pass it with this brief mention, and return to the subject of Great Turkey, of which you shall now hear.

CC (Book IV, Chapter 1)

CONCERNING GREAT TURKEY

In great Turkey there is a king called Caidu, who is the Great Kaan's nephew, for he was the grandson of Chagatai, the Great Kaan's own brother. He hath many cities and castles, and is a great Prince. He and his people are Tartars alike; and they are good soldiers, for they are constantly engaged in war.

Now this King Caidu is never at peace with his uncle the Great Kaan, but ever at deadly war with him, and he hath fought great battles with the Kaan's armies. The quarrel between them arose out of this, that Caidu demanded from the Great Kaan the share of his father's conquests that of right belonged to him; and in particular he demanded a share of the Provinces of Cathay and Manzi. The Great Kaan replied that he was willing enough to give him a share such as he gave to his own sons, but that he must first come on summons to the Council at the Kaan's Court, and present himself as one of the Kaan's liegemen. Caidu, who did not trust his uncle very far, declined to come, but said that where he was he would hold himself ready to obey all the Kaan's commands.

In truth, as he had several times been in revolt, he dreaded that the Kaan might take the opportunity to destroy him. So, out of this quarrel between them, there arose a great war, and several great battles were fought by the host of Caidu against the host of the Great Kaan, his uncle. And the Great Kaan from year's end to year's end keeps an army watching all Caidu's frontier, lest he should make forays on his dominions. He, natheless, will never cease his aggressions on the Great Kaan's territory, and maintains a bold face to his enemies.

Indeed, he is so potent that he can well do so; for he can take the field with 100,000 horse, all stout soldiers and inured to war. He has also with him several Barons of the imperial lineage; i.e., of the family of Chinghis Kaan, who was the first of their lords, and conquered a great part of the world, as I have told you more particularly in a former part of this Book.

Now you must know that Great Turkey lies towards the north-west when you travel from Hormos by that road I described. It begins on the further bank of the River Jon and extends northward to the territory of the Great Kaan.

Now I shall tell you of sundry battles that the troops of Caidu fought with the armies of the Great Kaan.

CHAPTER II (Book IV, Chapter 2)

OF CERTAIN BATTLES THAT WERE FOUGHT BY KING CAIDU AGAINST THE ARMIES OF HIS UNCLE THE GREAT KAAN

Now it came to pass in the year of Christ's incarnation, 1266, that this King Caidu and another prince called YESUDAR, who was his cousin, assembled a great force and made an expedition to attack two of the Great Kaan's Barons who held lands under the Great Kaan, but were Caidu's own kinsmen, for they were sons of Chagatai who was a baptized Christian, and own brother to the Great Kaan; one of them was called Chibai, and the other Chiban.

Caidu with all his host, amounting to 60,000 horse, engaged the Kaan's two Barons, those cousins of his, who had also a great force amounting to more than 60,000 horsemen, and there was a great battle. In the end the Barons were beaten, and Caidu and his people won the day. Great numbers were slain on both sides, but the two brother Barons escaped, thanks to their good horses. So King Caidu returned home swelling the more with pride and arrogance, and for the next two years he remained at peace, and made no further war against the Kaan.

However, at the end of those two years King Caidu assembled an army composed of a vast force of horsemen. He knew that at Caracoron was the Great Kaan's son Nomogan, and with him George, the grandson of Prester John. These two princes had also a great force of cavalry. And when King Caidu was ready he set forth and crossed the frontier. After marching rapidly without any adventure, he got near Caracoron, where the Kaan's son and the younger Prester John were awaiting him with their great army, for they were well aware of Caidu's advance in force. They made them ready for battle like valiant men, and all undismayed, seeing that they had more than 60,000 well-appointed horsemen. And when they heard Caidu was so near they went forth valiantly to meet him. When they got within some 10 miles of him they pitched their tents and got ready for battle, and the enemy who were about equal in numbers did the same; each side forming in six columns of 10,000 men with good captains. Both sides were well equipped with swords and maces and shields, with bows and arrows, and other arms after their fashion. You must know that the practice of the Tartars going to battle is to take each a bow and 60 arrows. Of these, 30 are light with small sharp points, for long shots and following up an enemy, whilst the other 30 are heavy, with large broad heads which they shoot at close quarters, and with which they inflict great gashes on face and arms, and cut the enemy's bowstrings, and commit great havoc. This every one is ordered to attend to. And when they have shot away their arrows they take to their swords and maces and lances, which also they ply stoutly.

So when both sides were ready for action the Naccaras began to sound loudly, one on either side. For 'tis their custom never to join battle till the Great Naccara is beaten. And when the Naccaras sounded, then the battle began in fierce and deadly style, and furiously the one host dashed to meet the other. So many fell on either side that in an evil hour for both it was begun! The earth was thickly strewn with the wounded and the slain, men and horses, whilst the uproar and din of battle was so loud you would not have heard God's thunder! Truly King Caidu himself did many a deed of prowess that strengthened the hearts of his people. Nor less on the other side did the Great Kaan's son and Prester John's grandson, for well they proved their valour in the medley, and did astonishing feats of arms, leading their troops with right good judgment.

And what shall I tell you? The battle lasted so long that it was one of the hardest the Tartars ever fought. Either side strove hard to bring the matter to a point and rout the enemy, but to no avail. And so the battle went on till vesper-tide, and without victory on either side. Many a man fell there; many a child was made an orphan there; many a lady widowed; and many another woman plunged in grief and tears for the rest of her days, I mean the mothers and the araines of those who fell.

So when they had fought till the sun was low they left off, and retired each side to its tents. Those who were unhurt were so dead tired that they were like to drop, and the wounded, who were many on both sides, were moaning in their various degrees of pain; but all were more fit for rest than fighting, so gladly they took their repose that night. And when morning approached, King Caidu, who had news from his scouts that the Great Kaan was sending a great army to reinforce his son, judged that it was time to be off; so he called his host to saddle and mounted his horse at dawn, and away they set on their return to their own country. And when the Great Kaan's son and the grandson of Prester John saw that King Caidu had retired with all his host, they let them go unpursued, for they were themselves sorely fatigued and needed rest. So King Caidu and his host rode and rode, till they came to their own realm of Great Turkey and to Samarcand; and there they abode a long while without again making war.

CHAPTER III (Book IV, Chapter 3)

WHAT THE GREAT KAAN SAID TO THE MISCHIEF DONE BY KAIDU HIS NEPHEW

CHAPTER IV (Book IV, Chapter 4)

OF THE EXPLOITS OF KING CAIDU'S VALIANT DAUGHTER

Now you must know that King Caidu had a daughter whose name was Aijaruc, which in the Tartar is as much as to say "The Bright Moon." This damsel was very beautiful, but also so strong and brave that in all her father's realm there was no man who could outdo her in feats of strength. In all trials she showed greater strength than any man of them.

Her father often desired to give her in marriage, but she would none of it. She vowed she would never marry till she found a man who could vanquish her in every trial; him she would wed and none else. And when her father saw how resolute she was, he gave a formal consent in their fashion, that she should marry whom she list and when she list. The lady was so tall and muscular, so stout and shapely withal, that she was almost like a giantess. She had distributed her challenges over all the kingdoms, declaring that whosoever should come to try a fall with her, it should be on these conditions, viz., that if she vanquished him she should win from him 100 horses, and if he vanquished her he should win her to wife. Hence many a noble youth had come to try his strength against her, but she beat them all; and in this way she had won more than 10,000 horses.

Now it came to pass in the year of Christ 1280 that there presented himself a noble young gallant, the son of a rich and puissant king, a man of prowess and valiance and great strength of body, who had heard word of the damsel's challenge, and came to match himself against her in the hope of vanquishing her and winning her to wife. That he greatly desired, for the young lady was passing fair. He, too, was young and handsome, fearless and strong in every way, insomuch that not a man in all his father's realm could vie with him. So he came full confidently, and brought with him 1000 horses to be forfeited if she should vanquish him. Thus might she gain 1000 horses at a single stroke! But the young gallant had such confidence in his own strength that he counted securely to win her.

Now ye must know that King Caidu and the Queen his wife, the mother of the stout damsel, did privily beseech their daughter to let herself be vanquished. For they greatly desired this prince for their daughter, seeing what a noble youth he was, and the son of a great king. But the damsel answered that never would she let herself be vanquished if she could help it; if, indeed, he should get the better of her then she would gladly be his wife, according to the wager, but not otherwise.

So a day was named for a great gathering at the Palace of King Caidu, and the King and Queen were there. And when all the company were assembled, for great numbers flocked to see the match, the damsel first came forth in a strait jerkin of sammet; and then came forth the young bachelor in a jerkin of sendal; and a winsome sight they were to see. When both had taken post in the middle of the hall they grappled each other by the arms and wrestled this way and that, but for a long time neither could get the better of the other. At last, however, it so befel that the damsel threw him right valiantly on the palace pavement. And when he found himself thus thrown, and her standing over him, great indeed was his shame and discomfiture. He gat him up straightway, and without more ado departed with all his company, and returned to his father, full of shame and vexation, that he who had never yet found a man that could stand before him should have been thus worsted by a girl! And his 1000 horses he left behind him.

As to King Caidu and his wife they were greatly annoyed, as I can tell you; for if they had had their will this youth should have won their daughter.

And ye must know that after this her father never went on a campaign but she went with him. And gladly he took her, for not a knight in all his train played such feats of arms as she did. Sometimes she would quit her father's side, and make a dash at the host of the enemy, and seize some man thereout, as deftly as a hawk pounces on a bird, and carry him to her father; and this she did many a time.

Now I will leave this story and tell you of a great battle that Caidu fought with Argon the son of Abaga, Lord of the Tartars of the Levant.

CHAPTER V (Book IV, Chapter 5)

HOW ABAGA SENT HIS SON ARGON IN COMMAND AGAINST KING CAIDU

Abaga the Lord of the Levant had many districts and provinces bordering on King Caidu's territories. These lay in the direction of the Arbre Sol, which the Book of Alexander calls the Arbre Sec, about which I have told you before. And Abaga, to watch against forays by Caidu's people sent his son Argon with a great force of horsemen, to keep the marches between the Arbre Sec and the River Jon. So there tarried Argon with all his host.

Now it came to pass that King Caidu assembled a great army and made captain thereof a brother of his called Barac, a brave and prudent man, and sent his host under his brother to fight with Argon.

CHAPTER VI (Book IV, Chapter 6)

HOW ARGON AFTER THE BATTLE HEARD THAT HIS FATHER WAS DEAD, AND WENT TO ASSUME THE SOVEREIGNTY AS WAS HIS RIGHT

After Argon had gained this battle over Caidu's brother Barac and his host, no long time passed before he had news that his father Abaga was dead, whereat he was sorely grieved. He made ready his army and set out for his father's Court to assume the sovereignty as was his right; but he had a march of 40 days to reach it.

Now it befel that an uncle of Argon's whose name was Acomat Soldan (for he had become a Saracen), when he heard of the death of his brother Abaga, whilst his nephew Argon was so far away, thought there was a good chance for him to seize the government. So he raised a great force and went straight to the Court of his late brother Abaga, and seized the sovereignty and proclaimed himself King; and also got possession of the treasure, which was of vast amount. All this, like a crafty knave, he divided among the Barons and the troops to secure their hearts and favour to his cause. These Barons and soldiers accordingly, when they saw what large spoil they had got from him, were all ready to say he was the best of kings, and were full of love for him, and declared they would have no lord but him. But he did one evil thing that was greatly reprobated by all; for he took all the wives of his brother Abaga, and kept them for himself.

Soon after he had seized the government, word came to him how Argon his nephew was advancing with all his host. Then he tarried not, but straightway summoned his Barons and all his people, and in a week had fitted out a great army of horse to go to meet Argon. And he went forth light of heart, as being confident of victory, showing no dismay, and saying on all occasions that he desired nought so much as to take Argon, and put him to a cruel death.

CCIV

COMANT ARGON VAIE PRENDRE LA SEIGNEURIE

Or sachiés tuit voiremant que quant Argon ot vencue la bataille de Barac e de les jens dou roi Caidu, il ne demore grament que il ot novelle comant Abaga son pere estoit mort. Il en oit grant ire e s'aparoille con toute sa ost; e se mete a la voie por retorner a la cort dou pere e por prendre la seignorie. Mes si vos di que il avoit [a] aler bien XL jornee avant que il fust la venu. Or avint que un frere Abaga, que avoit a non Acomat Soldan qui estoit devenu saracinz tantost qu'il oi comant son frere Abaga estoit mort, il dit a soi meisme que il puet estre seignor, puis que Argon estoit tant logne. Et adonc aparoille gra[n]dismes jens; e s'en ala tout droit a la cort d'Abaga son frere e prist la segnorie e se fist seignor. E si vos di que il hi trove si grandisime quantité de tresor que a poine la peust [l'en] bien croire se il oist contere le no[n]bre de la vaillance. Il en done si largemant as baronz et as chevaliers que ce fui mervoie. E barons e chevaliers, quant il virent Acomat Soldan avoit lor donee si largemant, il disoient que cestui estoit buen seignor. E chascun l'amoit et li voloit grant bien; e disoient que il ne voloient autre seignor de lui. Acomat Soldan fasoit mout bone seignorie et fasoit aplaçir a toutes jens; mes si vos di que il fist une vilaine couse de coi il fu mout repris da maintes gens. [Car il prist toutes les femes son frere Abaga et les retint por soi].E que vos en diroie? Sachiés qu'il ne demore grament puis qu'il ot la seignorie, qu'il ot novelle comant Argon venoit con grandismes jens. Il ne fait nule demorance, ne monstre mie qu'il soit esbais; mes mout ardiemant fait sesmondre sez baronz e sez jens. E si vos di san faille que en une semaine asenble une grant quantité de homes a chevaz, les quelz aloient mout voluntieres contre Argon et disoient tuit comunemant que il ne desiroient nulle couse tant come d'occire Argon o de prendre e meter le a grant martire.

COV

COMANT ACOMAT VAIT CON SA OST POR CONBATER AD ARGON

E quant Acomat Soldan [ot] aparoillé bien LX homes a chevalz, il se mistrent a la voie por encontrer Argon e sez jens. Il chevauchent bien x jornee que il ne s'arestent de cavaucher; et a chief de x jornee il ot novelle comant Argon venoit et estoit pres v jornee [et] avoit bien autant de jens com il avoit. Adonc Acomat fist metre son canp en une mout grant plaigne et bielle; et illuec dit que atendra Argon tant que il sera venu: por ce que illuec est mout buen conbatre jens encontre jens. Et quant il ot mis son camp bien et ordreement il fist son parlemant et fait asenbler toutes sez jens et paroile elz en tel mainere: « Seignor, feit el , vos savés bien comant jeo do estre lige segnor de tout ce que mon frer Abaga tenoit, por ce que je fu filz de celui pere qu'il fu e por ce que je fui esté tout foies a conquister toutes les teres e provences que noz teno[n]s. Bien est il voir que Argon fu filz Abaga mon frere e que aucun voudroit dir que a lui vendroit la segnorie. Mes, sauves la grace de celz que le vousisent dir, ce ne seroit raison ne degne couse; por ce que puis que son per tient tant la seignorie com vos savés bien, est doigne couse que je la doie avoire depuis sa mort. Que a sa vie estoit raison que je doesse avoir la moitié, mes je, por ma debonarité, li lasoit toute la seignorie. Or puis qu'il est ensi com je vos ai dit, je vos pri que nos defendon nostre droit contre Argon e que le regne et la segnorie remagne a nos tous. Car je vos di que je en voloit lo honore e la renomee tant soulamant e vos en aiés le profit e l'avoir e les seignories por toutes nostres teres e provences. Or ne vos voil plus dir, car je sai bien que vos estes sajes e que amés droit e que firés chouses que a tous nos sera honor e bien ». Atant se taist qu'il ne dit plus. Et quant les barons e chevaliers e les autres jens que iluec estoient, e que bien avoient entandu ce que Acomat avoit dit, il respondiren tuit comunemant que il ne li vendront moin, tant com il auront les vies en cors; et qu'il l'aideront contre tous homes dou monde e contre Argon propement. Et distrent que il ne aie doutance, qu'il le preneront e le meteront en sez mains. En tel mainere com vos avés oi parole Acomat a sez jens e soit lor voluntés. Il ne disiroient nulle autre couse tant conme Argon con sa jens venisent por conbatre a elz. Or nos lairon atant d'Acomat e de sez jens e retorneron ad Argon et a sez homes.

CCVI

COMANT ARGON SE CONSOILLE A SEZ BARON POR ALER CONBATER CON ACOMAT

Or sachiés tut voiremant que quant Argon soit certainemant que Acomat l'atendoit au camp con si grant moutitude de jens, il en a grant ire. Mes toutes foies il dit a soi meisme que se doner melanconie e monstré que il aie dotte e paor de sez enemis poroit trop nuire, car sez jens en vaudroient de pis. E por ce dit que il convient que il monstre valor et ardemant. Il mande per tuit sez barons et sajes homes. Et quant il en oit asenblé grant quantité en son paveillonz car il avoient mis canp en un mout biau leu il parole adonc e dit en tel mainere: « Biaus freres et amis, fait il, vos savés certainemant comant mon piere vos aime tendrement; tant come il vesqui vos tient por freres e por filz. Et savés comant vos fust jadis en maintes grant bataille con lui, comant vos l'aidast conquister tout la tere qu'il tenoit. E savés comant fui filz celui que tant vos ame. E je mesme vos aime tant come mon cors. E donc puis que ensi est la verité come je vos ai dit, bien [est] droit e raisonz que vos me aidés de cestui que vient contre raisonz e contre droit, e que noz vuelt faire si grant tort come noz deseriter de nostre tere. Et encore savés tout voiremant comant il n'est de nostre loi, mes le a guerpie et est devenu saracinz et aore Maomet. Or veés coment seroit doigne couse que Saracinz deust avoir seignorie sor Tartars. Or, biaus freres et amis , puis que toutes cestes raisonz hi sunt, bien vos doit croistre cuer e volunté de faire ce que convient que ce ne avegne. Dont jeo prego chascun qu'il soit vaillant home et que s'eforce outre po[o]ir de conbatre si ardiemant que nos veincon la bataille e que la seignorie remaigne a noz e ne a saracinz. E certes chascun se doit conforter que noz veinquiron la bataille por ce que nos avon droit e nostre ennimis ont le tor. Or ne vos diroi plus a cestui point, mes que je pri chascuns qu'il pensi de bien faire ». Atant se taist qu'il ne dit plus.

CCVII

COMANT LE BARONZ RESPONDIRENT AD ARGON

E quant baronz e chevaliers que illuec estoient ont entandu les paraules que Argon avoit dit bien e sajemant, cascun disoit a soi meisme qu'il voloient avant morir que il ne feissent tout lor po[o]ir de vincre la bataille. Et endementier que chascun estoit coi et mu, atant se lieve en estant un grant barons et paroile en tel mainere: « Biau sire Argon, fet il, nos conoisonz tout apertemant que ensi com vos nos avés dit est il verité. E por ce vos responderai je por tous vestres homes que avec vos sunt pour faire cestes bataille, que noz vos diron apertement que nos ne vos faudrons tant com nos avonmes les vies en cors. Et voudromes, avant, tuit morir que noz ne venison au desus de la bataille. E de ce devon nos estre au seur que nos la vinquiron por le grant droit que nos avons et il ont grant tort. E por ce vos lou et consoil que noz porcacion de l'aler au plus tost que nos poron por trover nostre enemis. Et pri a tous nos conpaignons que nos esproitionz si a cestui pont en ceste bataille que nos faisonz parler de nos a tout le monde ». Atant se taist cestui preudome que ne dit plus. Et que vos en diroie? Sachiés tout voirmant que aprés cestui ne i ot nul que vousist dire rien; mes tuit s'acorde a lui e ne desiroient autre for que estre a la bataille con lor enimis. Et quant la deimain fo venu, Argon e sez jens se lievent bien por maitin e se mistrent a la voie, mout entalenté de domajer les enimis. Il chevauchent tant que il furent venu eu plain la u les enimis estoient atendés. Il mistrent lor canp bien et ordreement pres a cel d'Acomat a X milles. E quant il ont mis lor canp, Argon prent II sez homes, en cui il mout se fioit, e l'envoie a son uncle e li mande tel paroles com vos auirés.

CCVIII

COMANT ARGON ENVOIE SEZ MESAJES A ACOMAT

Quant cesti I sajes homes, que mout estoient de grant ajes, ont le conjé e l'encharchiement de lor seignor, il ne font deleament; mes tout mantenant se mistrent a la voie sor II chevaus. Il s'en alent tout droit au canp e desmontent au pavillon de Acomat, la ou il trovent con grant conpagnie de barons. Il le conoisent mout bien et Acomat elz. Il le saluent cortoisemant. E Acomat ave[c] bielle chiere dit qu'il soient bien venus e li fait seoir eu paveillon devan lui. E quant il furent demorés auquant, e le un des II mesajes se leve en estant, et paroiles en tel mainere: « Biaus sire Acomat, fet il, vostre nevou Argon se mervoille mot de ce que vos fait avés; que li avés tolue sa segnorie et encore li venés contre por conbatre a lui en bataille mortiaus. Certes ce ne est mie buenz, ne ne avés fait come buen oncle doit faire a son nevou. Dont il vos mande por nos que il vos prie doucemant, si como a son oncle et a son per que il vos tient, que vos de cest couse vos doiés romanoir, e que bataille ne maus ne soit entre vos . Et il vos dit il vos vuelt tenir a gregnor et a pere, e que soiés sire et seignor de toute sa tere. Or ce est que votre neveu vos mande e vos prie por nos ». Atant se taist que il ne dit plus.

CCIX

COMANT ACOMAT RESPONDI AS MESAJES D'ARGON

E quant Acomat Soldan ot entandu ce que Argon son nevou li mande, il respondi en tiel maineres: « Seignors mesajes, fait il, mon nevou dit noiant; car la tere est moie e ne pas soe. Carje la conquistai ausi bien com son pere fist. E por ce dites a mon nevou que, se il velt, jeo il firai gran sire et li dorrai terre asez et sera come mes filz e le greignor barons que soit aprés moi; e se il ce ne velt, e seur soit que je firai tot mon pooir de lui metre a mort. Or ce est ce que je vuoil fer a mon nevou, ne nulle autre couse ne nule autre convenence ne treuverés jamés en moi ». A ce mot se taiste Acomat que ne dist plus. E quant les mesajes ont entendue ce que le Soudan avoit dit, il li distrent autre foies: « E ne treu veron nos en vos autre que vos nos avés dit ? ». « Nenil, feit il, autre ne treuverés a tout mon vivant ». Les mesajes, que ont ce oi, ne demorent plus; mes se mistrent a la voie. E cavauchent tant que il furent venu au canp lor seignor. E desmontent emi le paveillon e distrent ad Argon tout ce que il avoit treuvé en son oncle. Quant Argon oi ce que son oncle li mande, il n'a grant ire. E dit si haut que tuit celz que entor lui estoient [l'oirent]: « Je ne vuoil jamés vivre ne tenir tere, puis que de mon oncle est venu si gran tort e si grant mauveistié, se je ne en pregne si grant vengance que tout le monde en parlera ». Aprés cest paroiles il dit a sez baronz et a s[e]z chevaliers: « Or n'i a plus demor, mes [ desormés procacion] de l'alere au plus tost que nos poron por metre a mort les traites e desleaus. Et vuoil que le maitin les asaudron et faichons nostre po[o]ir de lor destruere ». E que vos en diroie? Toute celle nuit s'aparoillent de tout ce que lor besognoit a bataille canpiaus. Et Acomat Soldan, que avoit bien seu por sez espies comant Argon dovoit le maitin venir a la bataille, s'aparoillent ausi mout bien et amonest sez jens de ben faire e que il soient vaillanz homes.

CCX

CI DEVISE DE LA GRANT BATAILLE QUE FU ENTRE ARGON E ACOMAT

E quant l'endemain fu venu, Argon se arme con toutes sez jens et ordree et attire sez bataille mout bien e sajemant. Et la amoneste mout docement de bien faire. E quant il ot ordré tout son afer, il se mistrent a la voie ver les ennimis. E le soudan Acomat avoit fait tout autre tiel, ce est de atieré e de ordrer sez jenz. Et ne atend mie que Argon veigne jusque a son canp, mes se met a la voie a toz sez homes, bien e sajemant. E si vos di que il ne ont grament alé, qu'il encontrerent Argon e sez ost. E quant le II grant ost se virent ensenble et por ce que il avoient grant desider d'estre a la bataille il ne font demorance. Mes tout mantinant laissent corere le un ver le autre. Or peust veoir escocier sagites. Or le peust veoir voler ça et la si spessemant qu'il senbloit que pluie venist de cel. Il comencent bataille mout cruel e pesme. Or peust veoir cheoir et trebucher chevaliers a la terre. Or peust oir la crié e la plante e le plorere mult grant de celz que estoient cheu a la tere ennavrés a mort. Et quant il ont toutes lor sagites gités, il mistrent main a le spee et a les macques; e se corent sus mult aspremant. Il se donent grandismes coux de lor espees trençant. Or peust veoir trenchier main et bras et bus et teste. La crié e la nose hi estoit si grant que l'en ne oist le deu tonant. Car sachiés que ceste bataille fu de male hore comenciés e por l'une partie et de l'autre. Car sachiés que maint prodomes hi morurent e maintes dames en seront a toz jors mes en plores et en lermes. E porcoi vos firoie je lonc cont? Sachiés de voir que Argon le fist mult bien celui jor et mult hi fait grant proesse et molt done exemple de bien faire a sez jens. Mes tout ce ne li vaut rien: car meceance et fortune li furent si contraire que le peior e la desconfite torne sor lui. Que quant sez homes ne postrent plus sofrir, il s'en tornent en uie e s'en alent tant com il plus puent. Et Acomat et sez homes les cacent et n'occistrent asez et en firent trop grant domajes. Et si vos di que en celle chace fu pris Argo[n]. E tant tosto qu'il ont pris Argon, il ne sivent plus la cace; mes s'en tornent a lor canp et a lor tendes, joiant e lies outre mesure. Acomat fait enferiere son nevou Argon et le fait mout bien garder. Et Acomat, que estoit home de mout grant luxurie, dit a soi mesmi qu'il s'en velt aler a cor por prandre seulas con tantes beles dames com il hi avoit. Il laisse seignor de toute l'oste un grant melic e li laisse engarder Argon et dit qu'il soit gardé si cher com il avoit son cors. Et dit a sez melic que il s'en veigne a cort a petite jornee, por le sauvement de sez jens. Le melic dit que son coman demant sera bien fait. Adonc s'en part Acomat ave[c] grant conpagnie e se mist a la voie por aler a cort. En tel mainere com je vos ai dit se parti Acomat de sa ost et en a laissé seignor celui melic que je vos ai contés. Et Argon remest pris et enferiés et demoroit si doilens que il voudroit morir.

CCXI

COMANT [ LES BARONS S'ACORDENT PORCOI ARGON SOIT] DELIVRÉS

Or avint que un grant baron Tartar, que mout estoit de grant aaiges, ot grant petiés d'Argon e dit a soi meisme que il font grant maus e grant desloiauté de ce qu'il tienent lor seignor pris. Il dit qu'il fira tout son pooir porcoi il soit delivré. Adonc ne fait deleament. Mes tout antinant s'en ala a maint autres baronz e lor dit comant il fasoient grant maus de ce que il tenoient lor lige seignor pris, et qu'il seroit grant bien se il le delivrassent et le feissent lor segnor com il doit estre por raison. Et quant les autres baronz, que out entandu ce que cestui avoit lor mis devant, et le savoient a un des plus sajes homes que hi fust, et encore conoissent que il disoit verité, il s'acordent tuit a lui e li distrent que ce voloient il voluntiere. E quant les baronz furent a ce acordés, et Boga, ce est celui que tout ce avoit mis davant et avec lui furent cesti: Elcidai et Togan, Tegana, Tagatiar, Oulatai et Samagar tui cesti que vos avés oi nomer, s'en alent au pavillon, la ou Argon estoit pris. Et quant il furent la venu, e Boga, que estoit greignor e chief de ceste fat, aparoule avant e dit en tel mainere: « Biaus sire Argon, feit il, nos conoison tout apertemant que nos avon fait maus de ce que nos vos avon pris, dont nos vos dison que nos volon torner a bien fair et au droit, ce est que nos vos volun delivrere et soiés nostre seignor lige, si com vos estes droitmant ». Atant se taist Boga, que ne dit plus.

CCXII

COMANT ARGO[N] FU DELIVRÉS

Quant Argon ot entandu ce que Boga avoit dit, il cuide tout voiremant que ce soit gas; e respont mout coruchiés e doulens « Biaus seignors, feit el , vos faites mout grant pechiés de ce que vos faites gas de moi. E bien vos dovrent baster de ce que vos m'avés fait si grant tort, que la ou vos me dorés tenir a seignor, et vos m'avés pris e me tenés enferiés. Certes bien connoisés que vos faites grant maus e grant pechiés. Et por ce vos pri que vos alés vostre vie et ne faites gas de moi ». « Biau sire Argon, fait Boga, sagiés tout voiremant que nos ne faiçonz gas mie; mes est bien acertes et le te juron sour nostre loy ». Et adonc jurent tuit les baronz qu'il le tendront a seignor. Et Argon meisme jure elz qu'il ne rendra elz mal merito et mau guerdon de ce que il l'avoient pris; e qu'il les tendra ausi bien et ausi chier come fasoit Abaga son per. E quant cesti sacrement furent fait en tel mainere com vos avés oi , adonc fo desferiés Argon e le tinent a seignor. Et Argon dit que l'en traies des sagittes en cel pavillon, « tant que le melic que me tenoit pris e que estoit seignor de cest ost soit mort ». Aprés ceste pareoles ne oit demorance; mes tout mantinant furent trait mantes sajettes en cel pavillons, dont le melic fu ocis. Et quant tout ce fui fait, Argon prist la seignorie et comande ce que il vuelt come seignor et est obei de tuit. E sachiés que celui que noz vos avon només melic, qui a esté occis, avoit a non Soldan, qui estoit le greignor sire que fust aprés Acomat. En tel mainere recovre Argon la seignorie com vos avés oi.

CCXIII

COMANT ARGON OT LA SEIGNORIE

E quant Argon voit que il est bien segnor dou tout, il comande de l'aler ver cort. Atant ne fon demorance, mes se mistrent a la voie por retorner a cort. Or avint que un jor que Acomat estoit a cort eu mestre palais et fasoit grant feste, adonc li vint un mesajes que li dit: « Sire, novelles vos aport, no mie tel com je voussise, mes maveise duremant. Or sachiés que les baronz ont delivré Argon e le tienent a seignor. Et ont occis Soldan nostre quier ami. E vos [di ] que il s'en viene[n]t ça au plus tost que il poront por vos prendre et occire. E por ce en feites ce que vos croiés que soit le vostre meillor ». Atant se taist cestui messajes que ne dit plus. Et quant Acomat ot entandu ce que cestui avoit dit - et le conosoit a son buen feoil il en devient si esbais et ot si grant paor, que il ne soit que doie faire ne dire. Mes toute foies, ensi come ardis homo e como vaillans qu'il estoit, paroile et dit a celui que li avoit aporté ceste novelle qui ne soit ardi qu'il en face paroile a home vivant. Celui dit que il obeira bien son comandemant . Et Acomat tout mantinant monte a chevalz con celz que il plus se fioit; et se met a la voie por aler au soudan de Babelonie et illuec se creoit sauver sa vie. E nul ne savoit la ou il aloit, for celz que estoit a lui seulamant. Et quant il fu alé VI jornee, adonc fu venu a un pas que ne poit aler por autre leu que por celui. E celui que gardoit les pas conuit bien que cestui est [ A]comat e voit qu'el fuit. Il dit a soi mesme que il le prendra e ce poet il bien faire por ce que Acomat ne avoit gueires jens. E sachiés que tout ensint come cestui que gardoit le pas le devise, le fist il. Car il le prist tout mantinant. Et Acomat li crie merci, qu'il le laisse aler, e li ofre a doner grant tresor. E cestui , que amoit Argon de grant amor, dist que tout ce ne le vaut rien e qu'il nen prenneroit tout le tresor dou monde qu'il ne le meist en les mainz d'Argon dro son segnor. E que vos en diroie? Cestui que gardoit le pas, quant il ot pris Acomat, il ne fait demorance; mes tout mantinant s'aparoille a mout bone conpagnie e se mist a la voie por aler a cort. Et moine Acomat o lui e toutes foies le gardoit si bien que il nen poit fuir. Il chevauchent tant, qu'il ne s'arestent, que il furent venus a cor, la ou il treuvent Argon que hi estoit venu de III jors seulamant et avoit grant ire de ce qu'il cuidoit que Acomat fust escanpés.

CCXIV

COMANT ARGON FIST OCCIRE ACOMAT SON UNCLE

E quant cestui gardien dou pas fo venu devant lui et ot amené Acomat, il en a si grant joie que greignor ne la poroit avoir. Il dit a son ungle que il soit le mau venu. E dit qu'el en fira ce que a raison voudra qu'en soit fait. Atant comande que l'en le les hoste devant. E comande, sanz prendre consoil a nul autre, que il soit occis e destruit dou cors. E celui a cui Argon comande ceste ofice priste Acomat e l'enmoine en tel leu que il ne fu jamés veu. E ce ne fu pas mervoille: car il le fist occire et geter le cors en tel leu que il ne fu jamés veu. En tel mainere com vos avés oi, ala l'afere d'Argon e d'Acomat son ungle.

CCXV

COMANT LES BARONZ FONT OMAJES AD ARGON

E quant Argon ot tuit ce fait que vos avés oi et il fu eu mestre palais et ot toute la segnorie, e tuit les barons de tutes pars, celz que a [A]baga son pere estoient soutpost,hi vi[n]drent [fair] omajes, si com il doient faire a lor seignor. E tuit le obeient si com il doient faire. Et aprés que Argon ot bien eu la segnorie, il mande Casan son filz bien con XXXhomes a chevaus a l'arbre seche, ce est en celz contree, por gardere e por sauver sa tere et sez jens. Et en tel mainere com vos avés oi recovre Argo[n] se seignorie. E sachiés que ce fu, quant Argon eut se segnorie, as les MCCLXXXVI anz de l'ancarnasion Jesu[c]rist. Et Acomat sol[dan] tient la seignorie II anz et Argon reigne vi anz. Et a chief de vi anz se morut Argon de sa maladie e bien dist l'en que il morut de bevrajes.

CCXVI

COMANT QUIACATU PRIST LA SEGNORIE DEPOIS LA MORT D'ARGON.

E quant Argon fo mort, un son uncle que frer carnaus avoit esté de Abaga son pere, que avoit a non Quiacatu, tantost que Argon fu mort, il prist la seignorie. E ce poit il bien faire por ce que Casan estoit si logne come a l'arbre seche. Bien est il voir que Casan soit bien comant son pere estoit mort e comant Quiacatu avoit prise la seignorie. Il ot grant ire de la mort son pere et encore avoit greignor ire de ce que le oncle al pere avoit prise la seignorie. Il ne se poit partir d'ilec por doutre de sez ennimis; mes il dit qu'il ira bien a tens et a leu en tel mainere que il en pre[n]dra bien ausi grant vengnance come pris son pere de Acomat. E que voz en diroe? Quiacatu tien la segnorie e tuit estoient obient a lui, for seulemant celz que estoient con Casan. Il priste la feme Argon son nevou e la tient por soi. Il prenoit con les dames mult grant seulas, car il estoit home de mult gran luxurie. E que vos en diroie? Il tient Quiacatu la segnorie II anz et a chief de II anz se morut. Car sachiés qu'il fu atoucés con bevrajes.

COXVII

COMANT BAIDU PRIST LA SEGNORIE DEPUIS LA MORT DE QUIACATU

Quant Quiacatu fu mors, et Baidu, que son ongle estoit et estoit cristiens, prist la segnorie. E ce fu a les MCCLXXXXIIII anz de l'ancarnasion de Crist. Baidu tient la seignorie et toutes les jens li estoient obeient a lui, for que Casan è sa ost seulamant. Et quant Casan soit comant Quiacatu estoit mort e come Baidu avoit prise la segnorie, il a grant ire [de la mort de] Quiacatu, por ce que il ne poit prendre vengnance; mes il dit bien que de Baidu prendra il tel vengiance que tout le monde en parlera. E dit a soi mesme que desormés ne vu[e]lt il plus demorer, mes ira sor Baidu por meter l'a mort. Et adonc se paroille con toutes sez jens e se met a la vie por torner e por prandre la seignorie. Et quant Baidu soit certainemant comant Casan venoit sor lui, il asenble une grant quantité de jens et s'aparoille e li vait || ad l'encontre bien x jornee, et iluec mist son canp et atendoit Casan et sez jens por conbatre a lui. E mout prie sez jens et amonist de bien faire. E porcoi vos firoie je lonc cont? Sachiés tuit voiremant que il ne demore mie I jors, puis que Baidu fu venu illuec, que Casan con toutes sez jens hi furent venus. Et si vos di tout de voir que, le jor mesme que il hi vindrent, comencent la bataille mot cruelz e pesmes. Mes ce ne vaut rien que il peust durer longuemant encontre Casan; e mesmemant por ce que, puis que la bataille fu comencé, maint de celz qui estoient con Baidu, se tornent dever Casan e conbatent contre Baidu. E por ceste acaison fo Baidu desconfit e mesmemant hi fu il occis. Et Casan venqui bataille e fu sire e mestre de tous. Car quant il ot vencu la bataille et mis a mort Baidu, il s'en torne a cort et prist la seignorie. E tout les baronz li font homajes e li obeient come seignor lige. E ce fu, que Casan comence a reignere et ot la seignorie, a les MCCXCIII anz de l'ancarnasion de Crist. En tel mainere com vos avés oi ala tout ceste afer de Abaga jusque a Casan, come vos avés oi. Et encore sachiés que Alau , qui conquist Baudac e que fo frere a Cublai le grant kan, fu le chief de tuit cesti que je vos ai només desovre. Car il fo pere Abaga et Abaga fo per Argon et Argon fo per Casan , que orendroit reigne. Or puis que nos vos avon contés de cest Tartar dou levant, adonc nos en lairon e torneron encore a conter de la Grant Turquie, ensi com vos porois oir apertamant. Mes il est verité que nos vos avon conté de la Gran Turquie en arieres tut le fait e comant Caidu est rois; e por ce nen avons plus que contere. Si nos en partiron e vos conteron des provences e des jens que sunt a tramontaine.

CCXVIII

CI DEVISE DOU ROI CANƠI QUI EST A TRAMONTAINE

Or sachiés que a tramontaine a un roi qui est apellés Canci. Il est Tartars e toutes sez jens Tartars. E mantienent la droite loy tartar, que est mout bestiaus; mes il la mantinent tout ensint come fist Cinghis Can et les autres droit Tartars. E si vos en dirae auques. Or sachiés que il font un lor dieu de feutre et l'apellent Nacigai. Et encore li font moillere; et cesti II dieu , ce est Nacigai e sa moiere, dient que il sunt les dieu de tere e qui lor gardent les bestes e les bles e toutes lor bien terenes. Il les orent. E quant il vienent que il menuient aucune bone viandes, il en ognent la boche a lor deu. Et funt bien vies come de bestes. Il n'est sotpost a nelui. Bien est il voir qu'il est de la lignee de Cinghis Kan, ce est de l'anperiaus lignajes et est prochain parenz dou grant can. Cestui roi ne a cité ne castiaus, mes demorent toutes foies en grant plaigne et en grant valees et en grant montagnes. Il vivent de bestes e de lait. Il ne unt nulles bles. Il a mout grant gens, mes ne fait ghere ne bataille con nulz; mes tient sez jens en grant pas. Il ont grandismes quantités de bestiames: ce sunt gamiaus, chevaus, buef et berbis et autres bestes. Il ont grandismes ors toutes blances que sunt longues plus de xx paumes. Il ont vulpes toutes noir et grant. Il ont asines sauvajes. Il ont des gibellines assez, ce sunt celle de coi se font les chieres pelles que je vos ai contés, que vaut M besanz une pelle d'ome. Il ont vair en abundance. Rat de fareon ont il grant moutitude; et toute l'estee en vivent, car il sunt mout grant. Il ont de toutes sauvagines assez, por ce que il demorent en seuvajes leu et desvoiables. Et encore sachiés tout voiremant que cest roi ha de tel contree que nul chevaus hi puet aler, por ce qui est pais la ou il a maint lac e maintes fontaines et hi est si grant la glace et le fanc et la bue que cheval ne i puet aler. Et ceste contree si mauveise dure XIII jornee. Et a chascune jornee a une poste, la ou les mesajes que vont por la contree herbergient. A chascune de ceste poste a bien XL chiens, mout grant, pou moin do u[n] asnes; e ceste chienz portent les mesajes de le une poste a l'autre, ce est de le une jornee a l'autre. E vos dirai comant. Or sachiés que, por ce que en toute celle jornee ne poent aler chavalz, por la glace et por la boe car cest XIII jornee sunt entre II montagnes en une grant valee e por ce hi est la glace et la boe tel com je vos ai conté or por ceste caisonz, ensi com je vos ai dit, les chevaus ne i puet aler, e, por ce que carette con roes ne i poroit alere, ont il fait faire une trejes que ne a roies et sunt faites en tel mainere qu'eles alent sor por la glace e por la boe e por le fanc, si que ne i se fiche mie trop. E de ceste trejes en a maintes en nostri pais, car elle sunt celle ou l'en aporte sus le fen e la paie l'inverno , quant il est grant pluie e grant fanc. E sus ceste trejes hi se mete sus un cuir d'ors; e puis hi monte sus un mesajes. E ceste trejes moinent Vi chienz, de celz grant que je vos ai contés. Et cesti chienz ne les moine nulz, mes il vont tout droit jusque a l'autre poste; et trainent la trejes mout bien e por la glace e por [le] fanc. Et ensi vont de une poste a l'autre. E bien est il voir que celui que garde la poste monte ausi sor une trejes e se fait mener as chienz: e cestui les moine por la plus droit voie e por la meior. E quant il sunt venu a l'autre poste il hi trouvent encore aparoillés les chie[n]s e les trejes que les portent avant; et celz que le ont portés se tornent arieres. Et ensi vait toutes cestes jornees, car toutes foies les moinent les chienz. Et si vos di tout voiremant que les homes que demorent en celles valés et en celes montaignes de celz XIII jornee, sunt grant chaceors. Car il prenent maintes chieres bestioles de grant vaillance, de coi il ont grant profit e grant bien: ce sunt gibeline et ermin et vair et ercolin et volpes noires e mantes autres chieres bestes, de coi il se font les chieres pelles e de grant vaillance. Il ont lor engign que ne esca[n]pe elz nulle devant. Mes si vos di que por la grant fredoure que hi a, toutes lor maisonz ont sout tere et sut tere demorent toutes foies. Autre couses ne i a que face a mentovoir; e por ce nos en partiron e vos conteron do un leu, la o il a totes foies oscurités.

CCXIX

CI DEVISE DE LA PROVENCE DE OSCURITÉ

Il est voir que mout avant de ceste roigne, encore a tramontaine, a une provence que est appellé la Oscurité, por ce que de toz tens hi a oscurité, que ne i par soleil ne lune ne estoile, mes hi est toutes foies ausi oscur come nos avon en la prime soir. Les jens ne ont seignor. Il vivent come bestes. Ne sunt sout autres seignor. Bien est il voir que les Tartar hi entrent aucunes foies en ceste mainere que je vos dirai. Il hi entrent les Tartars sor jumentes que aient poler, e laisent les pouller dehors da l'entree, por ce que les jumentes retornent a lor filz et sevent miaus les voies que ne sevent les homes. Et en ceste mainere hi entrent les Tartars sor les jumentes que je vos ai dit et laissent les polieres dehors; e les robent tout ce que il lor trovent. Et quant les Tartars les ont robé, il s'en tornent les jumentes a lor poleres e sevent mult bien les voies. E ceste jens ont grandismes quantité de pellames et moult chier. Car il ont gebeline, que sunt de si grant vaillance come je vos ai dit. Il [ont] ermi [n]. Il ont erculin et vair et voupes noires; e de maintes autres chieres pelles. Il sunt tuit chacheor, que amasent tant de ceste pellames que ce est mervoie. E si vos di que gens qui confinent con elz, que sunt a la clarté, les achatent d'elz tot celz pellames. Car cestes jens les portent elz a la c[l] artés e les vendent elz. E si vos di que cesti mercant, que acatent d'elz de cestes pellames, en font trop grant profit e grant gaagne. E si vos di que cestes jens sunt mout granz e bien fait de toutes menbres; mes il sunt mout pales e ne ont color. Et si vos di que la Grant Rosie confine de le un chief con ceste provence. Or autres couse ne hi a que a mentovoir face; e por ce nos en partiron e vos conteron avant; e vos diron tout primermant de la provence de Rosie.

CCXX

CI DEVISE DE LA GRANT PROVENCE DE ROSIE ET DE SES JENS

Rosie est une grandisme provence ver tramontaine. Il sunt cristiens et tienent la loy greçoys. Il hi a plosors rois et ont langages por elz. Il sunt molt sinple jens. Mes il sunt mout biaus, e masles e femes; car il sunt tuit blances et blondes. Il hi a maintes fors entree e fors pas. Il ne donent treu a nelui, for que il donenta auquans a un roi dou ponent qui est Tartars, que a a non Toctai. A cestui donent il treu et ne gueres. Elle ne est teres de mercandies. Bien est il voir que il ont mout pelames chier e de grant vaillance; car il ont gebellines assez et ermin et vair et ercolin et voupes en abondance, des meiors dou monde et des plus belles. Et encore vos di que il ont mai[n]tes argeintieres , la ou il font arjent asez. Autres couses ne i a que a mentovoir face; e por ce nos partiron de Rosie et vos conteron de la mer gregnor, tout environ, quel provences hi a e quel jens, si com vos porés oir tout apertamant. E comenceron tout primer[mant] de Constantinople. Mes si vos conteron tout avant do une provence que est entre tramontaine e maistre. Or sachiés que en celle contré que je vos ai dit a une provence que est apellé Lac, que confine con Rosie, et ont roi e sunt cristienz et saracinz. Il ont pelames assez et buens, que por maintes autres pars s'enportent por les mercanz. Il vivent de mercandie e d'ars. Autres couses ne hi a que face a mentovoir. E por ce nos en partiron e vos conteron des autres [couses]. Mes encore vos vuoil conter de Rosie aucune couse que je avoit dementiqué. Or sachiés tout voiremant que en Rosie ha le greignor froit que sunt au monde, que a grant poine hi escanpe l'en. Elle est si grant pro||vence que dure jusque au mer osiane. E si vos di que il ont en cel mer auquans isle, en les quelz isles naissent maint jerfaus e mant fauconz pelerin, si que il en portent par plosors leus dou monde. Et si vos di que de Rosie en Oroech ne a granment de voie; e se ne fust por le grant froit l'en hi poroit mout tost aler. Mes por le grant froit, ne i se puet mie si bien aler. Or nos lairon de ce e vos conteron dou mer greignor, si com je vos ai dit desovre. Bien

est il voir que il sunt maint mercaant e mantes jens que le sevent; mes encore en sunt asez plus de telz que ne le sevent. E por cest telz le fait l'en buen metre en escrit. E nos si firon et comenceron tout primermant de la bouche et de l'estroit de Gonstantinople.

CCXXI

CI DEVISE DE LA BOUCHE DOU MER GREIGNOR

Sor la boche de l'entrer dou mer greignor, dau les dou ponent, ha une montagne qui est apellé le Far. E depuis que nos avavames conmenciés dou mer greignor, si nos en pentimes de metre le en scrit, por ce que maintes jens le seivent apertement. E por ce en laron atant; et comanceron des autres couses. Et vos diron des Tartars dou ponent, des seignor que reignent.

CCXXII

CI DEVISE DES SEIGNORS DES TARTARS DOU PONENT

Le primer seignors des Tartars dou ponent fu Sain, que mout fu grant roi e poisant. Ceste roi Sain conquiste Rosie et Comanie et Alanie et Lac et Mengiar et Çic et Gutia et Gaçarie. Toutes cestes provences conquiste le roi Sain. Et avant que il le conquistes, estoient tuit [soutpost as] Comainz; mes ne se tenoient tuit ensenble, ne ne estoient a une unité. Et por ce perdirent il lor terres e furent caciés por universe monde. E celz que ne furent [caciés] e que i sunt encore, tuit [sunt] en servajes de cest roi Sain.E depuis le roi Sain regne le roi Patu; et aprés Patu regne le roi Berca; e depuis Berca reigne le roi Mongutemur; et depuis Mongutemur reigne le roi Totamongu; et aprés Toctai, que orendroit regne. Or nos avon contés des rois des Tartars dou pounent. Et aprés conteron d'une grant bataille que fu entre Alau, le seignor dou levant, e Barca le seignor dou ponent. E la caison por coi la bataille sordi vos diron encore e comant il avint et en quel mainere.

CCXXIII

CI DEVISE DE LA GHERRE QUE SORDI ENTRE ALAU E BERCA ET LES

BATAILLES QUE FURENT ENTRE ELES

Il fu voir que a les MCCLXI anz de l'ancarnasion de Crist, sordi une grant escorde entre le roi Alau, le seignors de Tartars dou levant, et Berca, roi des Tartars dou ponent. E ce avint pour une provence que marcesoit a le un et a le autre. Car cascun la voloit por soi, ne nulz d'elz ne la voloit consentir a le autre, car cascunz se creoit [avoir droit] grant e buenz. Il s'esfient de guere e chascuz dit qu'il l'ira a prendre et vaudra veoir qui ce contendra. E quant il se out desfié de gherre chascun fait sesmondre tuit celz que estoient a lui; et font le greignor aparoillemant que a piece mes fust veu. Que saquiés que chascun se esforcent outre po[o]ir por venir au desus de cest fait. Et sachiés que puis que il se furent desfié, il ne ala VI mois que il ont chascun asenblé bien cco homes a chevaus molt bien aparoillés de toutes couses de bataille selu[n]c lor usance. E quant furent bien aparoillés, Alau, le sire dou levant, se met a la voie con toutes sez jens. Il cavauchent maintes jornee sanz aventure trover que a mentovoir face. II alent tant qu'il furent venu en un gran plain, que est entre le portes dou fer e le mer de Saray. En cel plain mist son canp bien e ordreemant. E si vos [di] tout voiremant qu'il hi avoit maint riches paveillonz e maintes riches tref. Il senble bien canp de riches homes. Il dit qu'il atendra iluec por veoir se Berca e sez jens vendront. Iluec demorent e atendoient lor ennimis. Et sachiés que cest leu , la o il sunt acanp[é], est bien es confines de les unes jens a les autres. Mes atant laieron de Alau e de sez jens e retorneron a Berca e a s[e]z jenz.

CCXXIV

COMANT BARCA E SA OST ALA ENCONTRE ALAU

Or sachiés tot voiremant que quant le roi Berca ot fait tout son aparoil et ot asenblé toutes sez jens, e savoit comant Alau s'estoit parti con toutes sez ostes, il dit que desormés poroit el trop demorer. Et adonc ne fait nul deleament; mes si mistrent a la voie. Il chevauchent tant por lor jornee que il furent venus eu grant plain, la ou les enimis estoient. E mist canp pres a celz d'Alau a x milles, bien et ordreemant. E si vos di tout voiremant que cest canp estoit bien ausi biaus com celz d'Alau et ausi riches. Car je vos di de voir que qui avese veu les pavillonz de dras d'or e [les] riches tref, bien peust dir que a piece mes no fo veu un plus biaus canp e plus riches. Et si avoit bien plus jens que Alau avoit. Car sachiés sanz nul mensogne que Berca avoit bien CCCLM homes a chevauz. E quant il furent atendés il se repousent II jors. Au ters jors Berca fait parlemant entres sez homes et paroule en tel mainere: « Biaus seignors, feit el, vos savés certainemant que puis que je vigni a tenir tere, je vos ai amé come freres e filz; e si savés que maint de vos sunt ja esté en maintes grant bataies avec moi e que grant partie de lez teres que nos tenion mes aves aidés conquister. E savés encore que tout ce que je ai est ausi vostre come moie. E puis que ensi est la verité, bien se doit chascun esforcer outre po[o]ir de mantenir nostre honor. Et jusque ci l'avon nos bien fait. Or savés coment [c]est grant homes e poisant Alau se velt conbatere a nos et a son tort. Et puis que ensi est la verité [que] il a tort e nos avon droit, chascuns se doit conforté que nos vinquiron la bataille. Et encore vos dovés conforter que nos avon plus jens que il ne ont. Car nos savon certainemant que il ne ont que cooM homes a chevauz, et nos avon CCCL d'ausi bones jens com il sunt e meior. Or done, biaus seignors, por toutes cestes couses que je vos ai dit, veés vos tout clermant que nos seron vinquior de la bataille. E por ce, puis que nos sonmes venus jusque de si logn por ceste bataille seulamant faire, vuoil je que nos la faiçon de ci a trois jors et hi alon si sajemant e si ord[r] eement que nostre affer aille de bien en miaus. E pri chascun, tant com je puis, que vos sojés vaillans homes e que nos la faison si a cestui pont que tout le monde nos redot. Or ne vos voil dir plus, for que je pri chascunz que au jor nommé soit bien aparoillés e qu'il pensi de bien faire e soit valans homes ». Atant se tast Berca que ne dit plus a cele foies. Mes atant nos lairon de Berca e de sez homes, que bien vos avon devisee une partie de son affere. Et adonc vos conteron de Alau e de sez jens, comant il s'esproitient puis que il soit que Berca e sez homes estoient venus pres [a sa ost].

CCXXV

COMANT ALAU PAROLE A SEZ JENS

Or dit le contes que quant Alau soit certainemant comant Berca estoit venus con si grandismes jens, il asenble encore sez parlemant de grant quantités de buens homes. Et quant il voit que il hi sunt tuit asenblé, il paroile e dit en tel mainere: « Biaus freres et filz et amis, fet il, vos savés que en toute ma vie m'avés valus et aidés. Jusque a ceste jor m'avés aidés vincre maintes bataies, ne unques ne fustes en nulle bataies que nos ne l'aion vencue. Et por ce nos somes venus jusque ci por conbatre a ceste grant home de Berca. E bien sai je et est la verité que il a autant de jens com nos et plus, mes ne pas si bone. Car je vos di tout voiremant que se il fuissent de[u] s tant de jens que il ne sunt, con celles bones jens que nos avons si les meteronmes a la voie et a desconfite. Et por ce [que] nos savons por nostre espie que il vendront a la bataie de ci a tres jors de coi je ai gran leese donc je pri chascun qu'il soit bien aparoillés a celui jor et qu'il pensi de bien faire ensint com vos estes usés de faire. Et une cose tant solamant vos voil recorder: car miaus vaut morir sor le canp por so honor mantinir, se autremant ne poit estre, que la desconfiture tornast sor nos. Por ce cascunz s'esproit en tel mainere que nostre honor soit sauve et nostre enimis soient desconfit et mort ». Atant se tast Alau a celui point. En tel mainere com vos avés oi, font parlement andeus cesti grant seignors. Et atendoient que le jor nomee que la bataille dovoit estre venist. E chascunes de parties s'aparoillent au miaus que il poet de toutes les couses qu'il savoient que lor estoit besogne.

CCXXVI

CI DIT DE LA GRANT BATAILLE QUE FU ENTRE ALAU E BERCA

Et quant le jor nomé que la bataille dovoit estre fu venu, Alau se leve bien por maitin e fait armer toutes sez jens. Il ordre et aschire sez bataies au miaus qu'il set, bien et sajemant, come sajes homes que il estoit. E si vos di tout voirmant que il fist xxx batailles. E[n] chascune mist XM homes a chevauz. Car sachiés, ensi com je vos ai dit, qu'il pooit avoir entor de cocм homes a chavauz. Il mist en chascune buen conduisor e buen cavetain. Et quant il ot atiré et ascirés bien e sajement son afere, il comande a sez eschielz qu'il cavauchent avant ver le inimis. E sez jens firent son conmandemant; car il si mistrent maintinant a la voie le pian pas et alent jusque a dimi voie entre le un canp et l'autre. Et illuec se ferment et atendoient les enimis que venissent a la bataille. En tel mainere atendoient com vos avés oi. E de l'autre part le roi Berca, le maintin mesme, se lieve con toutes sez jens e s'arment et paroillent mout bien et [ordreemant, come bon cheveitan et] sajes que attire et fait sez batailles bien e sajemant. Et fist XXXV bataies, car il mist, ausint come avoit fait Alau, en chascune X homes a chevalz e buen cavitainz et bons conduors. Et quant Berca ot tout ce fait, il comande a sez eschielz que il chavauchent avant. Et il si font bien et sajemant et vont le [pian] pas tant que il furent pres a les ennimis a dimi milier. Et quant il furent illuec venus, il s'arestent et hi demorent auquans. Et aprés ce, se mistrent encore [a chavaucher] ver elz. E que vos en diroie? Quant el furent propes a II balastree, cascunes des parties s'arestent et s'atirent toutes les escheres [la u elle] sunt resté. Le plain hi estoit le plus biaus e les plus large que l'en seust ne pres ne logne e la ou grandismes quantités de chevaliers pooient conbatre. E certes il estoit bien beisogno que le plain fust biaus et grant, por ce que a piece mes ne conbatirent tantes des jens en un canp com celz estoient. Car sachiés sanz nulle mensogne il estoient bien DCLM homes a chevaus; e si estoient de plus poisant homes dou monde et Alau et Berca. E si vos di qu'il estoient prochains parens, car andeus estoient de l'anperiaus ligné de Cinghis kan.

CCXXVII

ENCORE DE LA BATAILLE D'ALAU E DE BERCA

Et quant les deus grant rois con toutes lor gens furent demoré si pres com je vos ai dit une pece e ne atendoient for que de comencé la bataille e desiroient mout que il oissent soner le nacar, et adonc ne demore gueres que andeus pars le nacar comencent a soner. E tant tost que il oirent soner le nacar, il ne demorent mie; mes tout mantinant laisent corer les une parties ver lez autre. Il mistrent main a les ars et encochent ses sagites e traient cascunz ver les ennimis. Or poit l'en veoir voler e d'une part e d'autre les sagites, si que en pou d'ore l'aire en estait si coverte que l'en ne poit veoir le ciel. Or peust veoir maintes homes cheoir mort a la tere e mant cavaus ausint. E ce dovés vos croire que il ne pooit estre autremant, puis que tantes sagites estoient traites a une foies. E porcoi vos firoi je lonc cont? Sachiés tout voiremant que il ne s'arestent de trare sagites jusque a tant qu'il en ont eu turquas, si que tute la tere estoit coverte des homes mors e navrés a mors. Et quant il ont traites totes les sagites il mistrent mains a le spee e a les macques ; e se corent sus e se donent grandisimes coux. Il comencent une bataille si cruelz e pesmes que estoit un pecié a veoir. Or poit l'on veoir couper main e bras e teste. Or poit l'en veoir trabucher homes e cavauz mort a la tere. Car il hi mururent tant que de male ore fo comencés ceste bataille. Que a piece mes n'en morurent tant en un canp, come en celui en avoit des mors. La crié e la nose hi estoit si grant, que l'en ne oist le deu tonant. E si vos di sanz nulle faille que l'en ne i poit aler for que sus por cors d'omes mors. Car la tere en estoit tute coverte e vermoille de sang . Car je vos di tout voiremant que il avoit grant tens que ne fu au monde une bataille ou si grant quantité d'omes [fust asenblee] come il fist en ceste . Il hi estoit si grant le plorer e la crié de celz que estoient cheu a la tere enavrés a mort e que ne avoient pooir d'elz relever que ce estoit un pecé a veoir. [ Et certes ] ceste bataille [de male] ore fo comenciés por l'une partie e por l'autre; car maintes dames en seront veves e mantes enfans orfanes. Il se mostrent bien a ceste point qu'il ne se volent nul bien, mes se mostrent qu'il sunt mortaus ennimis. E le roi Alau, que molt estoit prodonmes e poissant d'armes, la fait si bien en celz bataille qu'il senble bien qu'il est home de tenir terre e de porter corone. Il hi fait grant proesse d'armes por son cors et encore conforte molt sez jens . Quant il voient lor seignor que la fasoit si bien e si franchmant, il done a cascunz cor e ardimant de bien faire. Et san faille ce fu une couse que molt fu grant mervoilles d'armes, que tuit celz que le veoient en estoient esbaiz ausi amis come animis. Car il ne senble homes, mes foudre e tenpeste. En tel maniere s'esproite Alau en la bataie com vos avés oi.

CCXXVIII

COMANT BERCA S'ESPROITE VAILANTMENT

Et dou roi Berca vos dirai comant il s'esproite ausint. Or sachiés tuit voiremantque il la fait mout bien e s'esproite mout vaillanzmant. Car certes il la fait si bien que il fait bien a loer por tot le monde. Mes ce est noiant que sa proesse peust valoir rien en celz jor; por ce que sez jenz estoient tant mort e tanti ennavrés et abatuz a la tere que il ne poient plus sofrir. Et por ce quant la bataille fo duré jusque al vespre, adonc le roi Berca e sez jenz ne postrent plus sofrir; mes convient a fine force que il vuident le canp. E que vos en diroie? Quant il ne poent plus sofrir, il se tornent en fuie tant cum il puent de lor chevauz traire. E quant Alau e sez jenz virent que lor enimis s'estoient torné en fuie, il les sivent e le chacent e les vont abatando et ociando. Il en font si grant maus que ce fu un pecé a veoir. Et quant il ont sivé la cace une piece, il ne le cacent plus, mes s'en tornent a lor pavillonz. Il se desarment. E celz que estoient enavrés se funt lavere e binder. Il estoient si las e si batu que il ne i avoit nul que ne ausse meior mester [de] repouser que de conbatere. Celle nuit si se repousent las e travaillés. Et quant la demain fo venu, Alau comande que tuit les cors mors fuissent ars, ausi les inimis com li amis. Et el fo fait tantost son comandemant. Et aprés que tut ce fu fait, le roi Alau s'en torne en son pais, con toutes sez jenz que escanpés estoient de la bataille. Car bien sachiés que, por tout ce que il venquirent, si en furent mant mort de lor gens . Mes san faille de son ennimis en morurent assez plus. Car il fu si grant enonbre celz que morurent a celes bataille , que a poine la poroit l'en croire, qui l'oist dir. En tel mainere com vos avés oi, ala l'afere de ceste bataille, e la vinqui le roi Alau. Or nos lairon d'Alau e de ceste matiere; e vos conteron d'une bataille que fu entres les Tartars dou ponent, ensi com vos la porés entendre apertemant.

CCXXIX

COMANT TOTAMANGU FU SIRE DES TARTARS DOU PONENT

Il fu voir que en ponent les sires des Tartars, que avoit a non Mongutemur [morut]; e la seignorie venoit a Tolobuga, que jeune bacaler estoit. E Totamangu, que molt estoit poissant homes, occist Tolobuga con l'aide d'un autre roi des Tartars que avoit a non Nogai. En tel mainere com vos avés oi ot la seignorie Totamangu por l'aide de Nogai.Il reigne auques e ne grament et adonques morut Totamangu et ot la seignorie et fu eleu a seignor Toctai que molt estoit sajes e proudonmes. E cestui reignoit et avoit la seignorie de Totamangu. Or avint que endementier II filz de Tolobuga que occis avoit esté furent creu: et estoient homes que bien pooient porter armes. Il estoient sajes e proveus. Cesti II freres - ce furent les filz de Tolobuga s'aparoillent a mot belle conpagnie e se mistrent a la voie. Et alent a la cort de Toctai. Et quant il furent la venu, il s'en alent [ devant lui et le saluent] bien et cortoisemant; e toutes foies estoient andeus les freres a jenoilz. E To[c]tai lor dist que il soient les tres bien venuz e les fait dreicer en estant. E quant les II damesiaus furent en estant adonc le ainsnés paroule e dit en tel maineres: « Biaus sire Toctai, le porcoi nos sonmes venus devant vos le vos dirai au miaus que je saurai. Il est voir, si com vos savés, que nos fumes filz de Tolobuga que l'ociste Totamangu e Nogai. Sor Totamangu ne peu dir noiant, por ce que il est mors; mes de Nogai faisons nos reclamer; e vos prion que vos nos faichois raison de lui, si come droiturer seignor que vos est, de ce que il ocist nostre pere. Et de ce vos prion que vos le fachois venir devant vos e que vos nos faichois raison de lui de la mort nostre pere. Or ce est lo porcoi nos sonmes venus a vostre cort e que nos te preon que vos nos faciaus». Atant se taist le damesiaus que ne dit plus.

COXXX

COMANT TOCTAI MANDE POR NOGAI POR LA MORT DE TOLOBUGA

Quant Toctai ot entandi ce que l'enfans avoit dit, il savoit bien que ce estoit verité. Il li responde e dit: Biaus ami, feit il, de ce que tu me demandi, que jeo te face raison de Nogai, je la firai mult voluntier et le firon vinire a nostre cort, devant moi; et en firon tout ce que a rason esgardera ». Adonc Toctai envoie à mesajes a Nogai e li mande que il veigne a sa cort por fer raison a les filz de Tolobuga de la mort lor pere. Et quant les mesajes ont contés cestes novelles a Nogai, il en fait gas e dit as mesajes que il ne ira mie. E les mesajes, quant il ont eu la respose, ce [ est ] de Nogai, il se partirent e se mistrent a la voie. Et cavauchent tant que il furent venus a la cort lor seignor, e li content comant Nogai li mande que il ne vendra en nulle mainere. Quant Toctai ot entendu ce que Nogai li mande, il il tient a grant despit. E dit si aut que tuit celz que entor lui estoient l'oi: « Se m'ait dex, feit el, ou Nogai vendra davant moi por fer raison a lez filz de Tolobuga, ou je l'irai sovre con tute ma gens por lui destruere ». Adonc ne targe mie; mes tout mantinant les envoie deus autres messajes e telz paroules cum vos oirés.

CCXXXI

COMANT TOCTAI ENVOIE SEZ MESAJES A NOGAI

Les II mesajes, a cui Toctai avoit encargés la besogne, se mistrent a la vie e chavauchent tant que il furent venus a la cort de Nogai. Il alent devant lui e il saluent bien e cortoismant. E Nogai lor dist que il soient li ben venu. Aprés paroulle le un des mesajes e dit en tel mainere: « Biaus sire, feit il; Toctai vos mande que se vos ne venés a sa cort por fer raison a lez filz de Tolobuga que il vi[n]ra sor vos con toutes sez jenz; e qu'il vos fira tot le domajes que il pora et en avoir et en persone. E por ce esgardés ce que vos de ceste couse vuodrés faire et li mandés por nos ». Quant Nogai ot entendu ce que To[c]tai li mande, il il tient a grant despit. Et respond as mesajes en tel mainere: « Segnors mesajes, fet il, or retornés a vostre seignor e li dites por ma part que je ai petite doutee de sa guere; et encore li dites que se il vendra sor moi que je ne atendra tant que il entre en ma tere; car je li vendrai a l'incontre a dimi voie. Or ce est que je mant e que je respond a vostre sire ». Atant se tast qu'il non dit plus. E quant les mesajes ont entendu ce que Nogai lor avoit dit, il ne demorent plus; mes tout mantinant se mistrent a la voie. E chavauchent tant que il furent venus a lor seignor, e li content tout ce que Nogai li mande et que il dit que ne li chaut de sa ghere e que le viandra a l'encontre plus avant que demi voie. E quant Toctai ot tout entendu e voie que a la ghere ne poet fallire, il ne fait demorance; mes tout mantinant mande sez mesajes por maintes pars a tuit celz que estoient sotpost a lui; e li fait sesmo[n]dre, que il soient tuit aparoillés por aler sor le roi Nogai. E que vos en diroie? Il fait le greignor aparoillament dou monde. E de l'autre part, quant Nogai soit certainemant que Toctai li velt venir sovre a si grant jenz, il fait ausint mult grant aporeillemant. Mes no mie si grant come Toctai, por ce que il ne avoit tant jens ne tant pooir. Mes toutes foies il le fist bien grant e poissant.

CCXXXII

COMANT TOCTAI ALA ENCONTRE NOGAI

E quant le roi Toctai fu bien aparoillés, il se parti e se mist a la voie con toutes sez jenz. E sachiés tout voirement que il moine bien co homes a chevaus. Il chevauchent tant por lor jornee, senz aventure treuver que a mentovoir face eu conte, que il furent vinus jusque au plain de Nerghi, que mout estoit grant e biaus. Et illuec mist son canp por atendre Nogai. Car il savoit que il venoit tant com il plus poit [vitement] a la bataille. E si sachiés bien de verité que les II filz de Tolobuga estoient con mult belle compagnie de homes a chevaz, qui estoient venus por vengier la mort lor per. Mes atant laieron de Toctai e de sez jens; e torneron a Nogai et a sez homes. Or sachiés tuit voiremant que quant Nogai ot seu que Toctai estoit mou e que li venoit sovre, il ne fait demorance; mes a toutes sez jens se mist a la voie. E sachiés que il avoit bien CL homes a chevaus, trop bones jens e vaillanz: asez meior homes d'armes que n'estoient celz de Toctai. E que vos en diroie? Il ne demore mie ш jors, puis que Toctai fu venu en celz plain, que il hi fu venu con tot sez jenz. E mist son canp bien et ordreement pres a x milles a les enimis. E quant le canp fu tandu, adonc puet l'en veoir maint biaus pavillonz de dras a or e maintes belles tref. Il senble bien canp de riches rois . E celz de Toctai n'estoit mie moin biaus ne men riches, mes plus. Car il hi avoit si riches paveillonz e si riches tref que ce estoit une mervoille a veoir. E quant andui cesti rois furent venus en ceste plain de Nerghi, il sojornent, por estre fres et repousés le jor de la bataille.

CCXXXIII

COMANT TOCTAI PARAULE A SEZ JENS

E le roi Toctai asenble sez jens et fait grant parlemant; et paroule entr'elz en tel mainere: « Seignors, feit il, nos sonmes venus jusque ci por conbatre con le roi Nogai e con sez homes. Et de ce faire avon nos grant raisonz. Car vos savés que tout ceste haine e ceste rancure est avenue por ce que Nogai ne vost venir por faire raisonz as filz de Tolobuga. E certes, puis que el se part da raison, el convient que nos sion vinquior de cest bataille e que il ne soit mort e destruit. E por ce chascun de vos se doit conforter et avoir boine esperance de vincre les enimis. Mes toutes foies vos pri, quant jeo sai et puis, que chascune soit vaillans homes e qu'il s'esforce outre pooir, si que nos metion les inimis a destrusion et a mort ». E atant se taiste que il ne dit plus. E de le autre parte le roi Nogai fait son parlemant et parolle ensi com vos oirés: « Biaus freres et amis, feit il, vos savés que maintes grant batailles et mant gran estors avon ja vencus et co[n] maintes meillorz jenz avon ja eu afer de coi nos sumes venus a buen chief. Et donc, puis que ensi est la verité si com vos meisme savés, bien vos dovés conforter de vincre ceste bataille. Et encore que avon grant raison et il ont tort. Car vos savés bien qu'il n'estoit mon seignors que mandoit que jeo fust devant lui en sa cort por fair rason as autres. Or ne vos voil plus dir for que je pri chascun qu'il pensi de bien faire, e que nos esproition si en ceste bataille que nos en faiçon parler a tout lo monde, e que nos e nostre oir en somes redotés a toz jors mes ». Atant se tast le roi Nogai que ne dit plus. Et aprés que cesti dui rois ont fait lor parlemant, il ne demorent mie; mes le demain s'aparoillent et atirent molt bien. Le roi Toctai fist xx batailles et en cascune mist buen conduiseor e bon chavitan. E le roi Nogai fist xv batailles por ce que [en] chascun metoit X homes a chevalz; il hi mist bon cavitan e bon conduor. E que vos en diroie ? Quant les II rois ont bien atirés et aparoillés sez jenz, il se mistrent andeus a la voie e chevauchent le un ver l'autre tant, que il furent venus pres a une balestree. Et iluec s'arestent andeus pars et i demorent auques. Puis ne demorent mie grantment que le nacar comencent a soner. Et quant le nacar furent soné, adonc laisent corer les unz ver l'autre et les sajettes encocqués il laisent aler. Or poet l'en veoir voler sajetes e d'une part e d'autre. Elle estoient si grant motitude que ce estoit mervoie a veoir [ et il senbloit que ce fust pluie. Or peust l'en veoir ] cavalz e chevaliers cheoir a la tere mors et inavrés a mors . Il hi Illa estoit mout grant [la] crié et la remoute. Et quant il ont toutes les sajetes traites, que ne avoient plus que traire, il mistrent main a les spee e a le macques; e se corent sus e se donent grandismes coux. Il recomencent la meslee mout cruele e pesme. Il se cupent main e bras et bus e testes. Or puet l'en veoir cheoir a la tere chevaliers mors e navrés. La crié e la nose e le fereis de le spee hi estoit si grant que l'en ne oist le deu tonant. İl hi n'i a tant de mort que a piece mes ne morurent tant en nule bataille. Mes san faille des homes de Toctai e[n] morurent asez plus que ne fasoit de celz de Nogai. Car celz de Nogai estoient d'asez meior homes d'armes que celz de Toctai ne estoient. E si vos di tot voiremant que les I filz de Tolobuga la font molt bien en celz bataie e font gran proesse d'armes. Car il s'esforcent de tout lor pooir de vengier la mort lor pere. Mes ce estoit noiant: que trop seroit estés grant couse de metre a mort le roi Nogai. E que vos en diroi? La bataille estoit si cruel e pesmes que de male ore fu comencés; car grandismes quantités estoient le maitin sain et haitiés que en celz batailles furent occis e mai[n]tes dames estoient mariés que en celz bataille furent veves. E ce ne fu pas mervoie por ce que trop estoit mauvés bataille. E le roi Toctai s'esforce de tut son po[o]ir por mantinoir sez jenz et so honor. E molt hi fait grant proese d'armes. E certes il la fait si bien que bien fait a loer por tot le monde. Il s'abandone entre les enimis en tel mainere com se il ne li kausist rien de sa mort. Il fert a destre e a senestre. Il vait departant les rens et les pres[e]s. Il la fait de tel mainere que a mant fu grant donmaje celui jor, et amis et animis. A les ennimis fu domajes por ce que il en ocist plusors de sa main, et a les amis fu encore domajes por ce que quant il voient le si bien faire lor donoit cuer et ardimant de corer sus les enimis e se metoient a faire chouse dont il estoient mort et occis.

CCXXXIV

COMANT LE ROI NOGAI S'ESPROITES VAILLANTMENT

E dou roi Nogai vos di tout autretelz. Car sachiés tot voiremant que il la fist si bien por son cors que il ne i avoit nulz, ne de le une partie ne de l'autre, que si bien la fist. Et san faille il en oit le pris e le los de toute celz batailles. Il se metoit entre les enimis ausi ardiemant com fait le lionz entres les bestes sauvajes. Il li vait abatant et occiant; il en fait trop grant domajes. Il se metoit en les greignor prese qu'il veoit. Il les vait departant or ça or la ausi com s'il fuisent bestes menues. E sez homes, que veoent lor segnor que la fasoit en tel mainere, il s'esforcent de tout lor pooir; e coroient sus lor enimis mout aspremant et en fasoient trop grant maus. E porcoi vos firoie lonc cont? Sachiés tuit voiremant que les jens de Toctai s'avoient tant esforcés com il plus puent por mantinir lor honor; mes ce estoit noiant. Car trop avoient a faire a bone jenz et fors. Il avoient tuit tant sofert que il voient apertemant que, se il hi demorent plus, qu'il sunt tuit mors. E por ce, quant il virent qu'il ne pooient plus soufrir, il se mistrent a la fuie tant com il plus puent. E le roi Nogai et sez homes li vont chachant et occiant et en funt trop grant maus. En telz mainere com vos avés oi vinqui la bataille Nogai. E si vos di que il en murent bien LX homes. Mes le roi Toctai escanpe e les II filz Tolobuga scanpoit ausint.