Chapter VII: Part 7

Great lords haue cottages or granges towards the South, from whence their tenants bring them Millet and meale against winter. The poorer sort prouide themselues of such necessaries, for the exchange of rams, and of other beasts skins. The Tartars slaues fil their bellies with thick water, and are therewithall contented. They wil neither eate mise with long tailes, nor any kinde of mise with short tailes. They haue also certaine litle beasts called by them Sogur, which lie in a caue twenty or thirty of them together, al the whole winter sleeping there for the space of sixe moneths: [Footnote: Marmosets] and these they take in great abundance. There are also a kind of conies hauing long tayles like vnto cats: and on the outside of their tailes grow blacke and white haires. They haue many other small beasts good to eat, which they know and discerne right well. I saw no Deere there, and but a fewe hares but a great number of Roes. I saw wild asses in great abundance which be like vnto Mules. Also I saw another kind of beast called Artak, hauing in al resemblance the body of a ram and crooked hornes, which are of such bignes, that I could scarce lift vp a paire of them with one hand; and of these hornes they make great drinking cups. [Sidenote: Our falconers vse the left first. Another strange custome, which I leaue to be scanned by falconers themselues.] They haue Falcons, Girfalcons, and other haukes in great plenty all which they cary vpon their right hands: and they put alwaies about their Falcons necks a string of leather, which hangeth down to the midst of their gorges, by the which string they cast them off the fist at their game, with their left hand they bow doune the heads and breasts of the sayd haukes, least they should be tossed vp and downe, and beaten with the wind, or least they should soare too high. Wherefore they get a great part of their victuals, by hunting and hauking. Concerning their garments and attire be it knowen vnto your Maiestie, that out of Cataya and other regions of the East, out of Persia also and other countries of the South, there are brought vnto them stuffes of silke, cloth of gold, and cotton cloth, which they weare in time of summer. But out of Russia, Moxel, Bulgaria the greater, and Pascatir, that is Hungaria the greater, and out of Kersis (all which are Northerne regions and full of woods) and also out of many other countries of the North, which are subiect vnto them, the inhabitants bring them rich and costly skins of diuers sortes (which I neuer saw in our countries) wherewithal they are clad in winter. And alwaies against winter they make themselues two gownes, one with the fur inward to their skin, and another with the furre outward, to defend them from wind and snow, which for the most part are made of woolues skins, or Fox skins, or els of Papions. And when they sit within the house, they haue a finer gowne to weare. The poorer sort make their vpper gowne of dogs or of goats skins. When they goe to hunt for wild beasts, there meets a great company together, and inuironing the place round about, where they are sure to find some game, by litle and litle they approach on al sides, til they haue gotten the wild beasts into the midst, as it were into a circle, and then they discharge their arrowes at them. Also they make themselues breeches of skins. The rich Tartars somtimes fur their gowns with pelluce or silke shag, which is exceeding soft, light, and warme. The poorer sort do line their clothes with cotton cloth which is made of the finest wooll they can pick out, and of the courser part of the said wool, they make felt to couer their houses and their chests, and for their bedding also. [Sidenote: Great expense of wooll.] Of the same wool, being fixed with one third part of horse haire, they make all their cordage. They make also of the said felt couerings for their stooles, and caps to defende their heads from the weather: for all which purposes they spend a great quantity of their wooll. And thus much concerning the attyre of the men.

De rasura virorum et ornatu mulierum. Cap. 8.

Viri radunt in summitate capitis quadrangulum, et ab anterioribus angulis ducunt rasuram cristæ capitis vsque ad tempora. Radunt etiam tempora et collum vsque ad summum concauitatis ceruicis: et frontem anterius vsque ad frontinellam, super quam relinquunt manipulum pilorum descendentium vsque ad supercilia. In angulis occipitis relinquunt crines, quibus faciunt tricas, quas succingunt nodando vsque ad aures. Et habitus puellarum non differt ab habitu virorum, nisi quod aliquantulum est longior. Sed in crastino postquam est nupta radit caluariam suam à medietate capitis versus frontem, et habet tunicam latam sicut cucullam monialis, et per omnia latiorem et longiorem, fissam ante, quam ligat sub dextro latere. In hoc enim differunt Tartari à Turcis: quod Turci ligani tunicas suas ad sinistram, Tartari semper ad dextram. Postea habent ornamentum capitis, quod vocant botta, quod fit de cortice arboris vel alia materia, quam possunt inuenire, leuiore: et est grossum et rotundum, quantum potest duabus manibus complecti; longum vero vnius cubiti et plus, quadrum superius, sicut capitellum vnius columnæ. Istud botta cooperiunt panno serico precioso; et est concauum interius: et super capitellum in medio vel super quadraturam illam ponunt virgulam de calamis pennarum vel cannis gracilibus longitudinis scilicet vnius cubiti et plus: et illam sibi virgulam ornant superius de pennis pauonis, et per longum in circuitu pennulis caudæ malardi, et etiam lapidibus præciosis. Diuites dominæ istud ornamentum ponunt in summitate capitis quod stringunt fortiter cum almucia, quæ foramen habet in summitate ad hoc aptatum, et in isto recondunt crines suos quos recolligunt à parte posteriori ad summitatem capitis quasi in nodo vno et reponunt in illo botta, quod postea fortiter ligant sub gutture. Vnde quum equitant plures dominæ simul et videntur à longe, apparent milites, habentes galeas in capitibus cum lanceis eleuatis. Illud enim botta apparet galea de super lancea. Et sedent omhes mulieres super equos sicut viti diuersificantes coxas; et ligant cucullas suas panno serico aerij coloris super renes, et alia fascia stringunt ad mamillas: et ligant vnam peciam albam sub occulis, quæ descendit vsque ad pectus. Et sunt mulieres miræ pinguedinis, et quæ minus habet de naso pulchrior reputatur. Deturpant etiam turpiter pinguedine facies suas: nunquam cubant in lecto pro puerperio.

The same in English.

Of the fashion which the Tartars vse in cutting their haire, and of the
attire of their women. Chap. 8.

The men shaue a plot foure square vpon the crownes of their heads, and from the two formost corners they shaue, as it were, two seames downe to their temples: they shaue also their temples and the hinder part of their head euen vnto the nape of the necke: likewise they shaue the forepart of their scalp downe to their foreheads, and vpon their foreheads they leaue a locke of hayre reaching downe vnto their eye browes: vpon the two hindermost corners of their heads, they haue two lockes also, which they twine and braid into knots and so bind and knit them vnder each eare one. Moreouer their womens garments differ not from their mens, sauing that they are somewhat longer. But on the morrowe after one of their women is maried, shee shaues her scalpe from the middest of her head downe to her forehead, and weares a wide garment like vnto the hood of a Nunne, yea larger and longer in all parts then a Nuns hood, being open before and girt vnto them vnder the right side. For herein doe the Tartars differ from the Turkes: because the Turkes fasten their garments to their bodies on the left side: but the Tartars alwaies on the right side. They haue also an ornament for their heads which they call Botta, being made of the barke of a tree, or of some such other lighter matter as they can find, which by reason of the thicknes and roundnes therof cannot be holden but in both hands together: and it hath a square sharp spire rising from the top therof, being more then a cubite in length, and fashioned like vnto a pinacle. The said Botta they couer al ouer with a piece of rich silke: and it is hollow within: and vpon the midst of the sayd spire or square toppe, they put a bunch of quils or of slender canes a cubite long and more: and the sayd bunch, on the top thereof, they beautifie with Peacocks feathers, and round about al the length therof, with the feathers of a Malards taile, and with precious stones also. Great ladies weare this kind of ornament vpon their heads binding it strongly with a certain hat or coyfe, which hath an hole in the crowne, fit for the spire to come through it: and vnder the fore-said ornament they couer the haires of their heads, which they gather vp round together from the hinder part therof to the crowne, and so lap them vp in a knot or bundel within the said Botta, which afterward they bind strongly vnder their throtes. Hereupon when a great company of such gentlewomen ride together, and are beheld a far off, they seem to be souldiers with helmets on their heads carrying their launces vpright: for the said Botta appeareth like an helmet with a launce ouer it. Al their women sit on horsebacke bestriding their horses like men: and they bind their hoods or gownes about their wastes with a skie coloured silke skarfe, and with another skarfe they girde it aboue their breasts: and they bind also a piece of white silke like a mufler or mask vnder their eyes, reaching down vnto their breast These gentlewomen are exceeding fat, and the lesser their noses be, the fairer are they esteemed: they daube ouer their sweet faces with grease too shamefully: and they neuer lie in bed for their trauel of childbirth.

De officio mulierum, et operibus earum, ac de nuptijs earum. Cap. 9.

Officium foeminarum est ducere bigas, ponere domus super eas et deponere, mungere vaccas, facere butirum et griut, parare pelles, et consuere eas, quas consuunt filo deneruis; diuidunt enim neruos in minuta fila, et postea illa contorquent in vnum longum filum. Consuunt etiam soculares et soccos et alias vestes. Vestes vero nunquam lauant, quia dicunt quod Deus tunc irascitur, et quod fiant torotrua si suspendantur ad siccandum: Imo lauantes verberant et eis auferunt. Tonitrua supra modum timent: tunc omnes extraneos emittunt de domibus suis; et inuoluunt se in filtris nigris, in quibus latitant, donec transierit. Nunquam etiam lauant scutellos, imo carne cocta alueum in quo debent ponere eam lauant brodio bulliente de caldaria, et postea refundunt in caldariam; faciunt et filtrum et cooperiunt domos. Viri faciunt solum arcus et sagittas, fabricant strepas, et fræna, et faciunt cellas, carpentant domos et bigas: custodiunt equos et mungunt equas, concutiunt ipsum cosmos et lac equinum, faciunt vires in quibus reconditur: custodiunt etiam camelos, et onerant eos Oues et Capras custodiunt mixtim et mungunt aliquando viri, aliquando mulieres. [Sidenote: Pellium paratio] De lacte ouium inspissato et salso parant pelles. Cum volunt manus vel caput lauare implent os suum aqua et paulatim fundunt de ore suo super manus, et eadem humectant crines suos, et lauant caput suum. De nuptijs eorum noueritis, quod nemo habet ibi vxorem nisi emat eam; vnde aliquando sunt puellæ multum aduitæ ante quam nubant: semper enim tenent eas parentes, donec vendant eas. Seruant etiam gradus consanguinitatis primum et secundum: nullum autem seruant affinitatis. Habent enim simul vel successiue duas sorores. Nulla vidua nubit inter eos, hac ratione; quia credunt quod omnes qui seruiunt eis in hac vita seruient in futura. Vnde vidua credunt, quod semper reuertitur post mortem ad primum maritum. Vnde accidit turpis consuetudo inter eos quod filius scilicet ducit aliquando omnes vxores patris sui, excepta matre. Curia enim patris et matris semper accidit iuniori filio. Vnde oportet quod ipse prouideat omnibus vxoribus patris sui, quia adueniunt eæ cum curia paterna. Et tunc si vult vtitur eis pro vxoribus, quia non reputat sibi iniuriam, si reuertatur ad patrem post mortem. Cum ergo aliquis fecerit pactum cum aliquo de filia accipienda, facit pater puellæ conuiuium, et illa fuagit ad consanguineos, vt ibi lateat: Tunc pater dicit, Ecce filia mea tua est, accipe eam vbicunque inueneris: Tunc ille quærit cum amicis suis, donec inueniat eam, et oportet, quod vi capiat eam et ducat eam quasi violenter ad domum.

The same in English.

Of the dueties inioined vnto the Tartarian women, and of their labours, and
also of their mariages. Chap. 9.

The duties of women are, to driue carts: to lay their houses vpon carts and to take them downe again: to milke kine: to make butter and Gry-vt: to dresse skins and to sow them, which they vsually sowe with thread made of sinewes, for they diuide sinewes into slender threads, and then twine them into one long thread. They make sandals and socks and other garments. Howbeit they neuer wash any apparel: for they say that God is then angry, and that dreadful thunder wil ensue, if washed garments be hanged forth to drie: yea, they beat such as wash and take their garments from them. They are wonderfully afraid of thunder: for in the time of thunder they thrust all strangers, out of their houses, and then wrapping themselues in black felt, they lie hidden therein, til the thunder be ouerpast. They neuer wash their dishes or bowles: yea, when their flesh is sodden, they wash the platter wherein it must be put, with scalding hot broth out of the pot, and then powre the said broth into the pot againe. They make felte also, and couer their houses therewith. The duties of the men are to make bowes and arrowes, stirrops, bridles and saddles, to build houses and carts, to keep horses, to milke, mares, to churne Cosmos and mares milke, and to make bags wherein to put it, they keepe camels also and lay burthens vpon them. As for sheepe and goates they tend and milke them, aswell the men as the women. With sheeps milke thicked and salted they dresse and tan their hides. When they wil wash their hands or their heads, they fil their mouthes full of water, and spouting it into their hands by little and little, they sprinckle their haire and wash their heades therwith. [Footnote: The same custom still exists amongst the inhabitants of the Lena Delta] As touching mariages, your Highnes is to vnderstand, that no man can haue a wife among them till he hath bought her whereupon somtimes their maids are very stale before they be maried, for their parents alwaies keepe them till they can sel them. They keepe the first and second degrees of consanguinitie inuiolable, as we do but they haue no regard of the degrees of affinity: for they wil marrie together, or by succession, two sisters. Their widowes marie not at al, for this reason: because they beleeue, that al who haue serued them in this life, shall do them seruice in the life to come also. Whereupon they are perswaded, that euery widow after death shal returne vnto her own husband. And herehence ariseth an abominable and filthy custome among them, namely that the sonne marieth somtimes all his fathers wiues except his own mother: For the court or house of the father or mother falleth by inheritance alwaies to the yonger son. Whereupon he is to prouide for all his fathers wiues, because they are part of his inheritance aswel as his fathers possessions. And then if he will he vseth then for his owne wiues: for he thinks it no iniurie or disparagement vnto himselfe, although they returne vnto his father after death. Therfore when any man hath bargained with another for a maid, the father of the said damosel makes him a feast: in the meane while she fleeth vnto some of her kinsfolks to hide her selfe. Then saith her father vnto the bridegrome: Loe, my daughter is yours, take her whersoeuer you can find her. Then he and his friends seek for her till they can find her, and hauing found her hee must take her by force and cary her, as it were, violently vnto his owne house.

De iusticijs eorum et iudicijs, et de morte ac sepultura eorum. Cap. 10.

De iusticijs eorum nouentis, quod quando duo homines pugnant, nemo audet se intermittere. Etiam pater non audet iuuare filium. Sed qui peiorem partem habet, appellat ad curiam domini. Et si alius post appellationem tangat eum, interficitur. Sed oportet quod statim absque dilatione vadat: Et ille qui passus est iniuriam ducit eum quasi captiuum. Neminem puniunt capitali sententia, nisi deprehensus fuerit in facto, vel confessus. Sed quum diffamatus est à pluribus, bene torquent eum, vt confiteatur. Homicidium puniunt capitali sententia, et etiam coitum cum non sua. Non suam dico vel vxorem vel famulam: Sua enim sclaua licet vti prout libet. Item enorme furtum puniunt morte. Pro leui furto, sicut pro vno ariete, dummodo non fuerit sæpe deprehensus in hoc, verberant crudeliter. Et si dant centum ictus oportet quod habeant centum baculos, de illis dico, qui verberantur sententia curiæ. Item falsos nuncios, quia faciunt se nuncios et non sunt, interficiunt. Item sacrilegas, de quibus dicam vobis postea plenius, quia tales reputant veneficas. Quando aliquis moritur plangunt vehementer vlulando: et tunc sunt liberi quod non dant vectigal vsque ad annum. Et si quis interest morti alicuius adulti non ingreditur domum ipsius Mangucham vsque ad annum. Si paruulus est qui moritur, non ingreditur vsque post lunationem. Iuxta sepulturam defuncti semper relinquunt domum vnam. Si est de nobilibus, hoc est de genere Chingis, qui fuit primus pater et domimis eorum, illius qui moritur ignoratur sepultura: et semper circa loca illa vbi sepeliunt nobiles suos est vna herbergia hominum custodientium sepulturas. Non intellexi quod ipsi recondunt thesaurum cum mortuis. Comani faciunt magnum tumulum super defunctum et erigunt ei statuam versa facie ad orientem, tenentem ciphum in manu sua ante vmbelicum; fabricant et diuitibus pyramides, id est domunculas acutas: et alicubi vidi magnas turres de tegulis coctis: alicubi lapideas domos, quamuis lapides non inueniantur ibi. Vidi quendam nouiter defunctum, cui suspenderant pelles sexdecem equorum, ad quodlibet latus mundi quatuor inter perticas altas: et apposuerunt ei cosmos vt biberet, et carnes vt comederet: et tamen dicebant de illo quod fuerat baptizatus. Alias vidi sepulturas versus orientem. Areas scilicet magnas structas lapidibus, aliquas rotundas, aliquas quadratas, et postea quatuor lapides longos erectos ad quatuor regiones mundi circa aream. Et vbi aliquis infirmatur cubat in lecto et ponit signum super domum suam, quod ibi est infirmus, et quod nullus ingrediatur: vnde nullus visitat infirmum nisi seruiens eius. Quando etiam aliquis de magnis curijs infirmatur, ponunt custodes longe circa curiam, qui infra illos terminos neminem permittunt transire: timent enim ne mali spiritus vel ventus veniant cum ingredientibus. Ipsos diuinatores vocant tanquam sacerdotes suos.

The same in English.

Of their execution of iustice and iudgement: and of their deaths and
burials. Chap. 10.

Concerning their lawes or their execution of iustice, your Maiesty is to be aduertised, and when two men fight, no third man dare intrude himself to part them. Yea, the father dare not help his owne sonne. But he that goes by the worst must appeale vnto the court of his lord. And whosoeuer els offereth him any violence after appeale, is put to death. But he must go presently without all delay: and he that hath suffered the iniury, carieth him, as it were captiue. They punish no man with sentence of death, vnles hee bee taken in the deede doing, or confesseth the same. But being accused by the multitude, they put him vnto extreame torture to make him confesse the trueth. They punish murther with death, and carnall copulation also with any other besides his owne. By his own, I meane his wife or his maid seruant, for he may vse his slaue as he listeth himself. Heinous theft also or felony they punish with death. For a light theft, as namely for stealing of a ram, the party (not being apprehended in the deed doing, but otherwise detected) is cruelly beaten. And if the executioner laies on an 100. strokes, he must haue an 100. staues, namely for such as are beaten vpon sentence giuen in the court. Also counterfeit messengers, because they feine themselues to be messengers, when as indeed they are none at all, they punish with death. Sacrilegious persons they vse in like manner (of which kind of malefactors your Maiesty shall vnderstand more fully hereafter) because they esteeme such to be witches. When any man dieth, they lament and howle most pitifully for him: and the said mourners are free from paying any tribute for one whole yeare after. Also whosoeuer is present at the house where any one growen to mans estate lieth dead, he must not enter into the court of Mangu-Can til one whole yere be expired. If it were a child deceased he must not enter into the said court til the next moneth after. Neere vnto the graue of the partie deceased they alwaies leaue one cottage. If any of their nobles (being of the stock of Chingis, who was their first lord and father) deceaseth, his sepulcher is vnknowen. And alwayes about those places where they interre their nobles, there is one house of men to keep the sepulchers. I could not learn that they vse to hide treasures in the graues of their dead. The Comanians build a great toomb ouer their dead, and erect the image of the dead party thereupon, with his face towards the East, holding a drinking cup in his hand, before his nauel. They erect also vpon the monuments of rich men, Pyramides, that is to say, little sharpe houses or pinacles: and in some places I saw mighty towers made of brick, in other places Pyramides made of stones, albeit there are no stones to be found thereabout. I saw one newly buried, in whose behalfe they hanged vp 16. horse hides, vnto each quarter of the world 4, betweene certain high posts: and they set besides his graue Cosmos for him to drink, and flesh to eat: and yet they sayd that he was baptized. I beheld other kinds of sepulchers also towards the East: namely large flowres or pauements made of stone, some round and some square, and then 4. long stones pitched vpright, about the said pauement towards the 4. regions of the world. When any man is sicke, he lieth in his bed, and causeth a signe to be set vpon his house, to signifie that there lieth a sicke person there, to the end that no man may enter into the sayd house: whereupon none at all visit any sicke party but his seruant only. Moreouer, when any one is sicke in their great courts, they appoint watchmen to stand round about the said court, who wil not suffer any person to enter within the precincts thereof. For they feare least euill spirits or winds should come together with the parties that enter in. They esteeme of soothsayers, as of their priests.

Qualiter ingressi sunt inter Tartaros, et de ingratitudine eorum. Cap. 11.

Quando ergo ingressi sumus inter illos barbaros, visum fuit mihi, vt dixi superius, quod ingrederer aliud seculum. Circumdederunt enim nos in equis postquam diu fecerant nos expectare sedentes in vmbra sub bigis nigris. Prima quæstio fuit, vtrum vnquam fuissemus inter eos; habito quod non: inceperunt impudenter petere de cibarijs nostris, et dedimus de pane biscocto et vino quod attuleramus nobiscum de villa: et potata vna lagena vini, petierunt aliam, dicentes, quod homo non ingreditur domum vno pede; non dedimus eis, excusantes nos quod parem haberemus Tunc quæsiuerunt vnde veniremus, et quo vellemus ire; dixi eis superiora verba, quod audieramus de Sartach, quod esset Christianus, et quod vellem ire ad eum, quia habebam deferre ei literas vestras. Ipsi diligenter quæsiuerunt, vtrum irem de mea voluntate, vel vtrum mitterer. Ego respondi quod nemo coegit me ad eundum, nec iuissem nisi voluissem: vnde de mea voluntate ibam, et etiam de voluntate superioris me. Bene caui, quod nunquam dixi, me esse nuncium vestrum. Tunc quæsiuerunt quid esset in bigis, vtrum esset aurum vel argentum, vel vestes preciosæ, quas deferrem Sartach. Ego respondi, quod Sartach videret quid deferremus ei quando perueniremus ad eum; et quod non intererat eorum ista quærere: sed facerent me deduci vsque ad capitaneum suum, et ipse si vellet mihi præbere ducatum vsque ad Sartach faceret: sin minus, reuerterer. Erat enim in illa prouincia vnus consanguineus Baatu, nomine Scacatai, cui dominus imperator Constantinopolitanus mittebat literas deprecatorias, quod me permitteret transire. Tunc ipsi acquieuerunt, præbentes nobis equos et boues et duos homines, qui deducerent nos. Et alij qui adduxerant nos sunt reuersi. Prius tamen antequam prædicta darent, fecerunt nos diu expectare petentes de pane nostro pro paruulis suis: Et omnia quæ videbant super famulos nostros, cultellos, chirothecas, bursas, corrigias, omnia admirantes et volentes habere. Excusabam me, quia longa nobis restabat via, nec debebamus ita cito spoliare nos rebus necessarijs ad tantam viam perficiendam. Tunc dicebant quod essem batrator. Verum est quod nihil abstulerint vi: Sed valde importune et impudenter petunt quæ vident. Et si dat homo eis perdit, quia sunt ingrati. Reputant se dominos mundi, et videtur eis, quod nihil debeat eis negari ab aliquo. Si non dat, et postea indigeat seruicio eorum, male ministrant ei. Dederunt nobis bibere de lacte suo vaccino, à quo contractom erat butirum, acetoso valde, quod ipsi vocant Apram et sic recessimus ab eis. Et visum fuit mihi recte, quod euadissem de manibus dæmonum. In crastino peruenimus ad capitaneum. Ex quo recessimus à Soldaia vsque ad Sartach in duobus mensibus nunquam iacuimus in domo nec in tentorio, sed semper sub dio, vel sub bigis nostris, nec vidimus aliquam villam, vel vestigium alicuius ædificij vbi fuisset villa, nisi tumbas Comanorum in maxima multitudine. Illo sero dedit nobis garcio qui ducebat nos bibere cosmos; ad cuius haustum totus sudaui propter horrorem et nouitatem, quia nunquam biberam de eo; valde tamen sapidum videbatur mihi, sicut vere est.

The same in English.

Of our first entrance among the Tartars, and of their ingratitude. Chap.
11.

And being come amongst those barbarous people, me thought (as I said before) that I was entred into a new world: for they came flocking about vs on horse back, after they had made vs a long time to awaite for them sitting in the shadow, vnder their black carts. The first question which they demanded was whether we had euer bin with them heretofore, or no? And giuing them answere that we had not, they began impudently to beg our victuals from vs. And we gaue them some of our bisket and wine, which we had brought with vs from the towne of Soldaia. And hauing drunke off one flagon of our wine they demanded another, saying, that a man goeth not into the house with one foote. Howbeit we gaue them no more, excusing our selues that we had but a litle. Then they asked vs, whence we came, and whither we were bound? I answered them with the words aboue mentioned: that we had heard concerning duke Sartach, that he was become a Christian, and that vnto him our determination was to trauel, hauing your Maiesties letters to deliuer vnto him. They were very inquisitiue to know whether I came of mine own accord, or whether I were sent? I answered that no man compelled me to come, neither had I come, vnles I my selfe had bin willing: and that therefore I was come according to mine own wil, and to the will of my superior. I tooke diligent heed neuer to say that I was your Maiesties ambassador. Then they asked what I had in my carts; whether it were gold or siluer, or rich garments to carie vnto Sartach? I answered that Sartach should see what we had brought, when we were once come vnto him, and that they had nothing to do to aske such questions, but rather ought to conduct me vnto their captaine, and that he, if he thought good, should cause me to be directed vnto Sartach: if not, that I would returne. For there was in the same prouince one of Baatu his kinsmen called Scacati, vnto whom my lord the Emperor of Constantinople had written letters of request to suffer me to passe through his territory. With this answere of ours they were satisfied, giuing vs horses and oxen, and two men to conduct vs. Howbeit before they would allow vs the foresayd neccessaries for our iorney, they made vs to awayt a long whyle, begging our bread for their yong brats, wondering at all things which they sawe about our seruants, as their kniues, gloues, purses, and points, and desiring to haue them. I excused my self that we had a long way to trauel, and that we must in no wise so soon depriue our selues of things necessary, to finish so long a iourney. Then they said that I was a very varlet. True it is, that they tooke nothing by force from me: howbeit they will beg that which they see very importunatly and shamelesly. And if a man bestow ought vpon them, it is but cost lost, for they are thankles wretches. They esteeme themselues lords and think that nothing should be denied them by any man. If a man giues them nought, and afterward stands in neede of their seruice, they will do right nought for him. They gaue vs of their cowes milke to drink after that butter was cherned out of it, being very sower, which they cal Apram. And so we departed from them. And in very deed it seemed to me that we were escaped out of the hands of diuels. On the morrow we were come vnto the captain. From the time wherin we departed from Soldaia, till we arriued at the court of Sartach, which was the space of two moneths, we neuer lay in house or tent, but alwaies vnder the starry canopy, and in the open aire, or vnder our carts. Neither yet saw we any village, nor any mention of building where a village had bin, but the graues of the Comanians in great abundance. The same euening our guide which had conducted vs, gaue vs some Cosmos. After I had drunke thereof I sweat most extreamly for the nouelty and strangenes, because I neuer dranke of it before. Notwithstanding me thought it was very sauory, as indeed it was.

De curia Scacatay, et quod Christiani non bibunt cosmos. Cap. 12.

Mane ergo obuiauimus bigis Scacatay onustis domibus. Et videbatur mihi quod obuiaret mihi ciuitas magna. Mirabar etiam super multitudine armentorum boum et equorum et gregum ouium: paucos videbam homines qui ista gubernarent; vnde inquisiui quot homines haberet sub se? et dictum fuit mihi, quod non plusquam quingentos, quorum medietatem transiueramus in alia herbergia. Tunc incepit mihi dicere garcio qui ducebat nos, quod aliquid oporteret Scacatay dare: et ipse fecit nos stare, et præcessit nuncians aduentum nostrum. Iam erat hora plusquam tertia, et deposuerunt domos suas iuxta quondam aquam. Et venit ad nos interpres ipsius, qui statim cognito, quod nunquam fueramus inter illos, poposcit de cibis nostris, et dedimus ei, poscebat etiam vestimentum aliquod, quia dicturas erat verbum nostrum ante dominum suum. Excusauimus nos. Quæsiuit quid portaremus domino suo? Accepimus vnum flasconem de vino, et impleuimus vnum veringal de biscocto et platellum vnum de pomis et aliis fructibus. Sed non placebat ei, quia non ferebamos aliquem pannum pretiosum. Sic tamen ingressi sumus cum timore et verecundia. Sedebat ipse in lecto suo tenens citharulam in manu, et vxor sua iuxta eum: de qua credebam in veritate, quod amputasset sibi nasum inter oculos vt simior esset: nihil enim habebat ibi de naso, et vnxerat locum ilium quodam vnguento nigro, et etiam supercilia: quod erat turpissimum in oculis nostris. Tunc dixi ei verba supradicta. [Sidenote: Nota diligenter.] Vbique enim aportebat nos dicere idem verbum. Super hoc enim eramus bene præmoniti ab illis qui fuerant inter illos, quod nunquam mutaremus verba nostra. Rogaui etiam eum vt dignaretur accipere munusculum de manu nostra, excusans me, quia monachus eram, nec erat ordinis nostri possidere aurum, vel argentum, vel vestes preciosas. Vnde non habebam aliquid talium, quod possem ei dare: sed de cibis nostris acciperet pro benedictione. Tunc fecit recipi, et distribuit statim hominibus suis qui conuenerant ad potandum. Dedi etiam ei literas Imperatoris Constantinopolitani: (Hoc fuit in octauis ascensionis). Qui statim eas Soldaiam misit vt ibi interpretarentur: quia erant in Græco, nec habebat secum qui sciret literas Græcas. Quæsiuit etiam à nobis, si vellemus bibere cosmos, hoc est, lac iumentinum. Christiani enim Ruteni, Græci, et Alani, qui sunt inter eos, qui volunt stricte custodire legem suam, non bibunt illud: Imo non reputant se Christianos postquam biberunt. Et sacerdotes eorum reconciliant eos, tanquam negassent fidem Christianam. Ego respondi, quod habebamus adhuc sufficienter ad bibendum: et cum ille potus deficeret nobis, oporteret nos bibere illud, quod daretur nobis. Quæsiuit etiam quid contineretur in literis nostris, quas mittebatis Sartach. Dixi quod clausæ erant bullæ nostræ; et quod non erant in eis nisi bona verba et amicabilia. Quæsiuit et quæ verba diceremus Sartach? Respondi, Verba fidei Christianæ. Quæsiuit quæ? Quia libenter vellet audire. Tunc exposui ei prout potui per interpretem meum, qui nullius erat ingenij, nec alicuius eloquentiæ, symbolum fidei. Quo audito, ipse tacuit et mouit caput. Tunc assignauit nobis duos homines, qui nos custodirent, et equos et boues: et fecit nos bigare secum, donec reuerteretur nuncius, quem ipse miserat pro interpretatione, literarum imperatoris; et iuimus cum eo vsque in crastinum Pentecostes.

The same in English.

Of the court of Scacatai: and how the Christians drinke no Cosmos. Chap.
12.

On the morrowe after we met with the cartes of Scacatai laden with houses, and me thought that a mighty citie came to meete me. I wondered also at the great multitude of huge droues of oxen, and horses, and at the flockes of sheepe. I could see but a fewe men that guided all these matters: whereupon I inquired how many men he had vnder him, and they told me that he had not aboue 500. in all, the one halfe of which number we were come past, as they lay in another lodging. Then the seruant which was our guide told me, that I must present somwhat vnto Scacatay: and so he caused vs to stay, going himselfe before to giue notice of our comming. By this time it was past three of the clocke, and they vnladed their houses nere vnto a certain water: And there came vnto vs his interpreter, who being aduertised by vs that wee were neuer there before, demanded some of our victuals, and we yeelded vnto his request. Also he required of vs some garment for a reward, because he was to interpret our sayings vnto his master. Howbeit we excused our selues as well as wee could. Then he asked vs, what we would present vnto his Lord? And we tooke a flagon of wine, and filled a maund with bisket, and a platter with apples and other fruits. But he was not contented therewith, because we brought him not some rich garment. Notwithstanding we entred so into his presence with feare and bashfulnes. He sate vpon his bed holding a citron in his hand, and his wife sate by him: who (as I verily thinke) had cut and pared her nose betweene the eyes, that she might seeme to be more flat and saddle-nosed: for she had left her selfe no nose at all in that place, hauing annointed the very same place with a black ointment, and her eye browes also: which sight seemed most vgly in our eies. Then I rehearsed vnto him the same wordes, which I had spoken in other places before. For it stoode vs in hand to vse one and the same speech in all places. [Sidenote: A caueat right worthy the noting.] For we were wel forewarned of this circumstance by some which had been amongst the Tartars, that we should neuer varie in our tale. Then I besought him, that he would vochsafe to accept that small gifte at our hands, excusing my selfe that I was a Monke, and that it was against our profession to possesse gold, or siluer, or precious garments, and therefore that I had not any such thing to giue him, howbeit he should receiue some part of our victuals instead of a blessing. Hereupon he caused our present to be receiued, and immediately distributed the same among his men, who were mette together for the same purpose, to drinke and make merrie. I deliuered also vnto him the Emperor of Constantinople his letters (this was eight dayes after the feast of Ascension) who sent them forthwith to Soldaia to haue them interpreted there: for they were written in Greeke, and he had none about him that was skilfulle in the Greeke tongue. He asked vs also whether we would drink any Cosmos, that is to say mares milke? (For those that are Christians among them, as namely the Russians, Grecians, and Alanians, who keep their own law very strictly, wil in no case drinke thereof, yea, they accompt themselues no Christians after they haue once drunke of it, and their priests reconcile them vnto the Church as if they had renounced the Christian faith.) I gaue him answere, that we had as yet sufficient of our owne to drinke, and that when our drinke failed vs, we must be constrained to drink such as should be giuen vnto vs. He enquired also what was contained in our letters, which your Maiestie sent vnto Sartach? I answered: that they were sealed vp, and that there was nothing conteined in them, but good and friendly wordes. And he asked what wordes wee would deliuer vnto Sartach? I answered: the words of Christian faith. He asked again what these words were? For he was very desirous to heare them. Then I expounded vnto him as well as I could, by mine interpretor, (who had no wit nor any vtterance of speech) the Apostles creed. Which after he had heard, holding his peace, he shooke his head. Then hee assigned vnto vs two men, who shoulde giue attendance vpon our selues, vpon our horses, and vpon our Oxen. And hee caused vs to ride in his companie, till the messenger whome hee had sent for the interpretation of the Emperours letters, was returned. And so wee traueiled in his companie till the morowe after Pentecost.

Qualiter Alani venerunt ad eos in vigilia pentecostes. Cap. 13.

In vigilia Pentecostes venerunt ad nos quidam Alani, qui ibi dicuntur [Marginal note: Vel Akas.] Acias, Christiani secundum ritum Græcorum; habentes literas Græcas et sacerdotes Græcos: tamen non sunt schismatici sicut Græci; sed sine acceptione personarum venerantur omnem Christianum: et detulerunt nobis carnes coctas, rogantes vt comedremus de cibo eorum, et oraremus pro quodam defuncto eorum. Tunc dixi quod vigilia erat tantæ solennitatis, quod illa die non comederemus carnes. Et exposui eis de solennitate, super quo fuerunt multum gauisi; quia omnia ignorabant quæ spectant ad ritum Christianum, solo nomine Christi excepto. Quæsiuerunt et ipsi et alij multi Christiani, Ruteni et Hungari, vtrum possent saluari, quia oportebat eos bibere cosmos, et comedere morticinia et interfecta à Saracenis et alijs infidelibus: quæ etiam ipsi Græci et Ruteni sacerdotes reputant quasi morticinia vel idolis immolata: quia ignorabant tempora ieiunij: nec poterant custodire etiam si cognouissent. Tunc rectificabar eos prout potui, docens et confortans in fide. Carnes quas detulerant reseruauimus vsque ad diem festum: nihil enim inueniebamus venale pro auro et argento, nisi pro telis et alijs [Marginal note: Nota diligentissime.] pannis: et illos non habebamus. Quum famuli nostri offerebant eis ipperpera, ipsi fricabant digitis, et ponebant ad nares, vt odore, sentirent, vtrum essent cuprum. Nec dabant nobis cibum nisi lac vaccinum acre valde et foetidum. Vinum iam deficiebat nobis. Aqua ita turbabatur ab equis, quod non erat potabilis. Nisi fuisset biscoctum quod habebamus, et gratia Dei, forte fuissemus mortui.

The same in English.

Howe the Alanians came vnto vs on Pentecost or Whitson euen. Chap. 13.

Vpon the euen of Pentecost, there came vnto vs certaine Alanians, wno are called [Marginal note: Or Akas.] Acias, being Christians after the maner of the Grecians, vsing greeke bookes and Grecian priests: howbeit they are not schismatiques as the Grecians are, but without acception of persons, they honour al Christians. And they brought vnto vs sodden flesh, requesting vs to eat of their meat, and to pray for one of their company being dead. Then I sayd, because it was the euen of so great and so solemne a feast day, that we would not eate any flesh for that time. And I expounded vnto them the solemnitie of the sayd feast, whereat they greatly reioyced: for they were ignorant of all things appertayning to Christian religion, except only the name of Christ. They and many other Christians, both Russians, and Hungarians demanded of vs, whether they might be saued or no, because they were constrained to drinke Cosmos, and to eate the dead carkases of such things, as were slaine by the Saracens, and other infidels? Which euen the Greeke and Russian priests themselues also esteeme as things strangled or offered vnto idoles: because they were ignorant of the times of fasting, neither could they haue obserued them albeit they had knowen them. Then instructed I them as well as I could and strengthened them in the faith. As for the flesh which they had brought we reserued it vntill the feast day. [Sidenote: Cloth is the chiefe marchandise in Tartarie.] For there was nothing to be sold among the Tartars for gold and siluer, but only for cloth and garments of the which kind of marchandise wee had none at all. When our seruants offered them any coine called Yperpera, they rubbed it with their fingers, and put it vnto their noses, to try by the smell whether it were copper or no. Neither did they allow vs any foode but cowes milke onely which was very sowre and filthy. There was one thing most necessary greatly wanting vnto vs. For the water was so foule and muddy by reason of their horses, that it was not meete to be drunk. And but for certaine bisket, which was by the goodnes of God remaining vnto vs, we had vndoubtedly perished.

De Saraceno qui dixit se velle baptizari, et de hominibus qui apparent
leprosi. Cap. 14.

In die pentecostes venit ad nos quidam Saracenus, qui cum loqueretur nobiscum, incepimus exponere fidem. Qui audiens beneficia Dei exhibita humano generi in incarnatione Christi, et resurrectionem mortuorum, et indicium futurum, et quod ablutio peccatorum esset in baptismo: dixit se velle baptizari. Et cum pararemus nos ad baptizandum eum, ipse subito ascendit equum suum, dicens se iturum domum et habiturum consilium cum vxore sua. Qui in crastino loquens nobiscum, dixit quod nullo modo auderet accipere baptisma, quia tunc non biberet cosmos. Christiani enim illius loci hoc dicebant, quod nullus verus Christianus deberet bibere: et sine potu illo non posset viuere in solitudine illa. A qua opinione nullo modo potui diuertere illum. Vnde noueritis pro certo quod multum elongantur à fide propter illam opinionem quæ iam viguit inter illos per Rutenos, quorum maxima multitude est inter eos. Illa die dedit nobis ille capitaneus vnum hominem, qui nos deduceret vsque ad Sartach et duos qui ducerent nos vsque ad proximam herbergiam; quæ inde distabat quinque dietas prout boues poterant ire. Dederunt etiam nobis vnam capram pro cibo et plures vtres lactis vaccini, et de cosmos parum: quia illud preciosum est inter illos. Et sic arripientes iter recte in aquilonem, visum fuit mihi quod vnam portam inferni transissemus. Garciones qui ducebant nos, incipiebant nobis audacter furari, quia videbant nos parum cautos. Tandem amissis pluribus vexatio dabat nobis intellectum Peruenimus tandem ad extremitatem illius prouincæ, quæ clauditur vno fossato ab vno mari vsque ad aliud: extra quam erat herbergia eorum apud quos intrassemus: videbantur nobis leprosi omnes: [Sidenote: Salinæ.] quia erant viles homines ibi collocati, vt reciperent tributum ab accipientibus sal a salinis superius dictis. Ab illo loco, vt dicebant, oportebat nos ambulare quindecim diebus, quibus non inueniremus populum. Cum illis bibimus cosmos: et dedimus illis vnum veringal plenum fructibus et panem biscoctum. [Sidenote: Decem dietæ.] Qui dederunt nobis octo boues, vnam captram pro tanto itinere, et nescio quot vtres plenos lacte vaccino. Sic mutatis bobus arripuimus iter, quod perfecimus decem diebus vsque ad aliam herbergiam: nec inuenimus aquam in ilia via nisi in fossis in conuallibus factis, exceptis duobus paruis fluminibus. Et tendebamus rectè in orientem ex quo exiuimus prædictam prouinciam Gasariæ, habentes mare ad meridiem et vastam solitudinem ad aquilonem: quæ durat per viginti dietas alicubi in latitudine; In qua nulla est sylua, nullus mons, nullus lapis. Herba est optima. In hac solebant pascere Comani, qui dicuntur Capchat. A Teutonicis verò dicuntur Valani, et prouincia Valania. Ab Isidoro vero dicitur à flumine Tanai vsque ad paludes Meotidis et Danubium Alania. Et durat ista terra in longitudine à Danubio vsque Tanaim; qui est terminus Asiæ; et Europæ, itinere duorum mensium velociter equitando prout equitant Tartari: [Sidenote: Comania longitudo.] Quæ tota inhabitabatur à Comanis Capchat, et etiam vltra à Tanai vsque [Marginal note: Etilia quæ et Volga flumen.] Etiliam: Inter quæ flumina sunt decem diete magnæ. [Sidenote: Russia.] Ad aquilonem verò istius prouinciæ iacet Russia, quæ vbique syluas habet, et protenditur à Polonia et Hungaria vsque Tanaim: quæ tota vastata est à Tartaris, et adhuc quotidie vastatur. Præponunt enim Rutenis, quia sunt Christiani, Saracenos: et cum non possunt amplius dare aurum vel argentum, ducunt eos et paruulos eorum tanquam greges ad solitudinem vt custodiant animalia eorum. [Sidenote: Prussia.] Vltra Russiam ad aquilonem est Prussia, quam nuper subiugauerunt totam fratres Teutonici. Et certe de facili acquierent Russiam, si apponerent manum. Si enim Tartari audirent, quod magnus sacerdos, hoc est, Papa faceret cruce signari contra eos, omnes fugerunt ad solitudines suas.

The same in English.

Of a Saracen which said that he would be baptized: and of certaine men
which seemed to be lepers. Chap. 14.

Vpon the day of Pentecost there came vnto vs a certain Saracen, vnto whome, as hee talked with vs, we expounded the Christian faith. Who (hearing of God's benefits exhibited vnto mankind by the incarnation of our Sauior Christ, and the resurrection of the dead, and the iudgement to come, and that in baptisme was a washing away of sinnes) sayd that hee would be baptized. But when we prepared our selues to the baptising of him, he suddenly mounted on horsebacke, saying that he would goe home and consult with his wife what were best to be done. And on the morrow after he told vs, that he durst in no case receiue baptisme, because then he should drinke no more Cosmos. For the Christians of that place affirme that no true Christians ought to drinke thereof: and that without the said liquor he could not liue in that desert From which opinion, I could not for my life remoue him. Wherefore be it knowen of a certainty vnto your highnes, that they are much estranged from the Christian faith by reason of that opinion which hath bin broached and confirmed among them by the Russians, of whom there is a great multitude in that place. The same day Scacatay the captaine aforesayd gaue vs one man to conduct vs to Sartach, and two other to guide vs vnto the next lodging, which was distant from that place fiue dayes iourney for oxen to trauell. They gaue vnto vs also a goate for victuals, and a great many bladders of cowes milke, and but a little Cosmos, because it is of so great estimation among them. And so taking our iourney directly toward the North, me thought that wee had passed through one of hell gates. The seruants which conducted vs began to play the bold theeues with vs, seeing vs take so little heed vnto our selues. At length hauing lost much by their theeuery, harme taught vs wisdome. And then we came vnto the extremity of that prouince, which is fortified with a ditch from one sea vnto another: without the bounds wherof their lodging was situate. Into the which, so soone as we had entred, al the inhabitants there seemed vnto vs to be infected with leprosie: [Sidenote: Salt pits.] for certain base fellowes were placed there to receiue tribute of al such as tooke salt out of the salt pits aforesaid. From that place they told vs that we must trauel fifteen daies iourney, before we shuld find any other people. With them wee dranke Cosmos, and gaue vnto them a basket full of fruites and of bisket. And they gaue vnto vs eight oxen and one goate, to sustaine vs in so great a iourney, and I knowe not how many bladders of milke. [Sidenote: Ten dayes iorney.] And so changing our oxen, we tooke our iourney which we finished in tenne dayes, arriuing at another lodging: neither found wee any water all that way, but onely in certane ditches made in the valleys, except two small riuers. And from the time wherein wee departed out of the foresaid prouince of Gasaria, we trauailed directly Eastward, hauing a Sea on the South side of vs, and a waste desert on the North, which desert, in some places, reacheth twenty dayes iourney in breadth, and there is neither tree, mountaine, nor stone therein. And it is most excellent pasture. Here the Comanians, which were called Capthac, were wont to feede their cattell. Howbeit by the Dutch men they are called Valani, and the prouince it selfe Valania. [Sidenote: The length of Comania.] But Isidore calleth all that tract of land stretching from the riuer of Tanais to the lake of Mæotis, and so along as farre as Danubius, the countrey of Alania. And the same land contunueth in length from Danubius vnto Tanais (which diuideth Asia from Europe) for the space of two moneths iourney, albeit a man should ride poste as fast as the Tartars vse to ride: and it was all ouer inhabited by the Comanians, called Capthac: yea and beyond Tanais, as farre as the riuer Edil or Volga: the space betweene the two which riuers is a great and long iourney to bee trauailed in ten dayes. [Sidenote: Russia.] To the North of the same prouince lieth Russia, which is full of wood in all places, and stretcheth from Polonia and Hungaria, euen to the riuer of Tanais: and it hath bene wasted all ouer by the Tartars, and as yet is daily wasted by them. They preferre the Saracens before the Russians, because they are Christians, and when they are able to giue them no more golde or siluer, they driue them and their children like flockes of sheepe into the wildernes, constraining them to keepe their cattell there. [Sidenote: Prussia.] Beyond Russia lieth the countrey of Prussia, which the Dutch knights of the order of Saint Maries hospitall of Ierusalem haue of late wholly conquered and subdued. And in very deede they might easily winne Russia, if they would put to their helping hand. For if the Tartars should but once know, that the great Priest, that is to say, the Pope did cause the ensigne of the crosse to bee displaied against them, they would flee all into their desert and solitarie places. [Footnote: There is some confusion in original edition, which I have here corrected.]

De tedijs quæ patiebantur, et de sepultura Comanorum. Cap. 15.