Chapter VI: Introduction (5)

An other tyme, being in Thauris on Alsowles daie, which in like maner was than celebrated wᵗʰ them, not that it is their ordinarie daye; but that so it happened then: being in the place of buriall and standing somewhat of, I did see one sytt neere vnto a sepulture wᵗʰ many byrdes about hym, specially crowes and chowghes: and believing that it was a dead corps, I asked them that were by what it might be? Wherevnto, they answered, it was a living saint, the like whereof was not in all that cuntrey; saieng further vnto me, See yoʷ those byrdes, every daye they feede there: and whan he calleth one of them, he cometh streight, for he is a saint: praieng me to go neere and see it. We drewe neere, wᵗhin lesse than a stones cast: and there might see that he had certein disshes of meate and other foode, so that these birdes wolde flee even to the face of him to be fedde; but he putt them of wᵗʰ his hands, and some tymes wolde give some of them a litell meate. Of whom they tolde me many myracles aftre their opinions, which, nevertheles, to men of good iudgement may appeare expresse madnesse. An other tyme I did see one of these Drauis that folowed the king and fedde in the Coʳte, whilest the King Assambei was in the great Armenia, nowe called Turcomania, who, as the king was removing to come into Persia, to go vnto the citie of Here against Giansa, then King of Persia and Zagatai, threwe a staffe that he had in his hande amongest the disshes wheare they were eating, and vseng a fewe woordes, brake them all. And this foole was counted a good foole. The king asked what he had saied, and it was answered by them that vnderstoode it, that the king shulde obteigne the victorie; and discompfite his enemye even as he had broken the disshes. Is it true, qd the king? Which being confirmed by them that had spoken it, he com̄aunded him to be well governed till his retoʳne: promiseng to honoʳ him and to make much of him. The king went fooʳthe, discompfited, and slewe his enemye, tooke all Persia, even to Here, and reduced all the cuntrey about vnto his obedience. And aftrewarde, not forgetting his promise, caused this foole to be brought vnto him and to be honorably entreated. Eight moonethes aftre this victorie I was present myself, and did see the maner of his entreatie. This man dayly caused all them to be fedde that came to his house at a dewe howre: howe many so ever they were. Causeng them first to sytt in a cercle: which (rekenyng them one tyme with an other) were never lesse than cc nor aboue vᶜ. And he everie day had both to lyve and to apparaill himself right well. Whan the king shulde ride into the champaigne he was put on a mooyle wᵗʰ a cassacke on his backe and his handes bounde before him vnder his cassacke. For divers tymes he was wonte to plaie peryllouse madde partes; wherefore there were many other of these Drauis that went by him a foote. And being one daie in a pavylion of a Turke, my freende, there came in one of these Drauis, of whom this Turke asked howe this Drauis did? wheather he raged, spake, or wolde eate? To the which, he answered, that as he was accustomed, sometyme he madded aftre[145] the moone, and sometime he wolde not eate in twoo or three daies, and wolde so rage, that they were constrayned to bynde him; and that he spake well, but ferre out of purpose, and that he wolde eate such as was given him. But some tymes he wolde rent his clothes, wᵗʰ other like ꝓtes. And of this felowe, learned I the storie of his throwing the staffe amongest the disshes, who, in dede, tolde it me smylengly. The Turke, my frende, asked him, howe they did for mooney? mainteyneng so great a chardge; wherevnto, he answered that there was a certein _sum_ assigned vnto them, and if they needed more, more they had. So that it is to be concluded madde men arr in good cace amongest them, and that wᵗʰ litle laboʳ and lesse good woʳkes the meyney may attaigne to be taken for saintes.

But retoʳneng to the com̄emoration of the deade, I saie that whan they celebrate that com̄emoration there assemble about the sepultures a great nombre of men and women, oldemen and children, which sytt in plumpes,[146] wᵗʰ their priestes, and candells burneng in their handes. The priests either pray or reade in their language. And having finisshed their reading and praieng, they cause their meate to be brought, even to the very place. So that the streates arr full of folks, going and comyng to and fro that place of buriall. This place is iiij or v myles in circuite. And alongest the waie thither the poore folke lye, asking almes: some of them offering to saie praieres for their benefactoʳˢ. Their sepultures haue certein stones pitched vpright: wᵗʰ l’res declaring the name of the bodie buried; and some haue a litell chappell walled over them. This suffiseth tooʷcheng their superstition. Wherfore, tooʷcheng their dissembling in religion, I shall recite one vnto yoʷ, wissheng to God that amongest vs Christen men, either there were no such dissembling or that it were punisshed as this was that I shall tell yoʷ. The first whereof me seemeth were very good, and the seconde not amysse.

There was a Macomettane saint aftre their maner, who went naked as a beast, preaching and speaking so much of their faith, that he had gotten right good creadite. And having a great recourse of ydeote people that folowed him, he could not be so satisfied, but wolde needes go close himself in a wall, pretending to fast xl daies wᵗhout meate; not doubting but to passe it over in healthe wᵗhout any detryment to his bodie. And being determyned to prove this mastrie,[147] he caused bricke to be brought into a forest. Of the which, wᵗʰ morter and such lyme as they vse in those ꝑties, he made a litle rounde house, into the which he mured himself. And being founde at the xl daies ende alyve and sownde, the people woondred at hym. But one more wylie than the other smelte in that place a certein savoʳ of flesshe, and, causing it to be digged, founde the frawde. This came to the kings eares, who caused the CADILASHCAR[148] to be apprehended, and a certein disciple of his also, who, wᵗʰ small torment, confessed that he had broken an hole into the wall: throʷgh the which he putt in a litle cane, and so conveighed brothe and other substanciall things into hym by night; wherefore they both suffred death.

And, as tooʷcheng the yll handling of the Christians that I haue seene there, I shall recite that I learned in the yere 1487, in the mooneth of Decembre, of one PIETRO DI GUASCO, a Genowaie, borne in Capha, who, whilest I was in Persia, came thither, and was there wᵗʰ me about iij moonethes. He being enqⁱred of for newes of those parties, tolde me, that being on a daie in Thauris, an Armenien called Choza[149] Mirech (who was a riche merchaunt in all wares) stoode in a certein goldsmythes shoppe, wheare came vnto him a saint aftre their maner called Azi:[150] willeng him to rynege the faith of Christ, and to make himself a Macomettane: wherevnto he made curteyse answere, praieng him not to trowble him; but thother ꝑsevered, still calleng on him importunately to rynege. He againe shewed him mooney, intending therewᵗʰ to pacifie him; but the saint wolde no money, persevering still that he wolde haue him rynege. Wherevnto, Choza Mirech answered that he wolde not rynege, but ꝓsever in the faith of Jesu Christ, as he had doon hitherto. Wherevpon this rybaulde drewe a swearde out of an other mannes sheathe by, and strake Choza so on the heade that he slewe him, and incontinently fledde. There was a sonne of his in the shoppe of xxx yeres olde, or thereabouts, that beganne to weepe, and departing out of the shoppe, went towards the coʳte, and caused the king to be enformed of it: who, seemyng to be mervailousely offended wᵗhall, com̄aunded the saint shulde be apprehended, sending abroade streight to seeke him. So that he was founde in a citie ij daies ioʳney from Thauris, called MEREN, and was broʷght to the kings presence; who called for a knyfe, and wᵗʰ his owne hand slewe him, comaunding his bodie to be throwen into the streate, and there to be lefte, that the dogges might eate him. Askeng wheather this were the waie to encrease the faith of MACOMETT? But whan the night drewe neere, divers of the people, those that were most ialouse of their religion, went vnto one DARUIS CASSUM, who had the custodie of the King ASSAMBEY, his sepulture, father to the king that now is: being, as who wolde saie, the Prioʳ of thospitall wᵗʰ vs, a man of accompte and reputac̃on, that had been Treasorer to the king before, and besought him to give them leave to take awaie that bodie that the dogges shulde not eate it. He, thinkeng no further, gave them leave, so that the people tooke him and buried him: which whan the king vnderstode, being shortely aftre (for the streate is neere vnto his palaice), he com̄aunded DARUIS CASSAM to be taken and brought vnto him, to whom he saied: Darrest, thoʷ com̄aunde contrary to my com̄aundement? Well, lett him dye, wherevpon he was incontinently slayne. That doon, he saied further, syns the people hath transgressed my com̄aundemᵗ, the whole towne shall suffer for it, and be putt to sacke. And so his people beganne to sacke the towne to the mervailoᵘse feare and disquieting of all men, which endured for iij or iiij howres, and than com̄aunded he them to staie and to leave sacking. But for all that he taxed a certein some of golde vpon them of the towne; and finally sent for the sonne of this CHOZA MIRECH vnto him, whom he compforted and chearished wᵗʰ verie good and gratiouse woordes; for this CHOZA MIRECH that was slayne was a notable ryche merchaunt man, and of verie good fame. Wherfore this suffise now, both tooʷcheng the evill entreatie of Christen men in those ꝓties, and also to the ending of this seconde parte, and of the whole woʳke described by me wᵗʰ the best order I coulde, considering the great varietie of things, of places, and tymes:[151] to the praise of oʳ Lorde Jesu Christ very God, vnto whom we Christen men, and spetially borne wᵗhin oʳ most excellent citie of Venice, arr much more bounde than arr these barbarouse people, which arr ignoraunt of all good maner and full of evill customes.

THE END OF THE VOYAGES OF M. JOSAFA BARBARO TO TANA AND TO PERSIA.

Letter addressed by the same author to the Rev. Monsignor Piero Barocci, Bishop of Padua, in which is described the herb Baltracan, used by the Tatars for food.

MY LORD,—Having heard from my brother M. Anzolo, who had the happiness to stay with your Grace many days in those pleasant mountains of the Padovano, how much you delight in hearing of the nature of plants, especially of those which are not generally known, I wished, in order not to fail in my duty towards your Grace, to write you a description of one I remember among many others, which I saw in Tartary, during my stay at Tana. The Tartars have a plant in their country which they call Baltracan, the want of which would cause them great suffering, and prevent them from going from place to place, especially across those great deserts and solitudes, where they find nothing to eat except this plant, which supports them and gives them vigour. Accordingly, as soon as its stem has grown up, all the merchants and other people who wish to go long journeys, start in security, saying, “Let us go, for the Baltracan has grown.” And should one of their slaves escape when the Baltracan is grown, they abstain from following him, as they know that he can find support anywhere. And when they march with the _lordo_ they carry supplies of it on carts and on the croups of their horses and even on their shoulders, for their sustenance, nor do they mind the load, so pleasant is its perfume. When any of it was brought to Tana, we merchants immediately ate of it. Nor must I omit to mention, that when in Albania, where I had been sent as Proveditore, after my return to Venice, as I was riding towards Croatia with five hundred persons, I saw some of this Baltracan at the roadside, which I began eating; after which, the whole company wanted to taste it. When they had tasted it, it came so much into use, that everyone carried bundles of it; those who were not on horseback carrying it on their shoulders. This they did, not so much from necessity, as on account of its good flavour and smell, and the Albanians shouted out Baltracan, Baltracan. I subsequently saw some of this Baltracan at Terrarsa in the Padovana; and, in order that your Lordship may know it, when searching for it in those mountains, I will describe its form in a few words. It has a leaf like that of the rape, with a stem thicker than one’s finger, which, at seedtime attains a height of more than a braccio. The leaves spring from the stem at the distance of a quarter of a braccio from each other. Its seed is like that of fennel, but larger. It has a pungent but pleasant taste, and when it is in season, it is broken as far as the soft part. It has a smell of rather musty oranges, and from its nature requires nothing to flavour it, so that it can be eaten without salt. I consider that, at the proper time, it may be sown like other seeds, especially in temperate places and in good soil. Each stem has a root of its own, and is hollow in the interior. The bark of the stem is green inclined to yellow. But, I believe that those who would not know it by any other characteristic, would know it by taking notice of its seeds. The Tartars and all who are acquainted with it, boil the leaves in a kettle with water, and when they have allowed the liquor to cool they drink it as though it were wine, and say it is very refreshing; and I can affirm that it is so from my own experience. Recommending myself to your Grace,

I am your Grace’s servant,

JOSAFA BARBARO.

Venice, this 23rd of May, 1491.

FOOTNOTES

[1] Kum tepeh, or sand mound.

[2] See Haxthausen, vol. ii, cap. xxi, for descriptions of these Tumuli.

[3] Ordu, camp.

[4] Treene or Treen, _i.e._, wooden.

[5] Baron Haxthausen mentions a somewhat similar custom as still existing among the Russian peasants.

[6] Tulubagator is Tulu Bahadur; Bahadury means swaggering or boasting. The Russian word Bogatir is supposed to be derived from Bahadur.

[7] From the text it seems this should be translated: “whilst we cried to him, you will never return, you will never return.”

[8] This perhaps is one of the earliest occasions of gipsies being mentioned.

[9] The text is: uccellano a camelioni che da noi non s’usano.

[10] There are many of these crutches to be seen in the bazars and houses at Constantinople, but the use and object of them is forgotten. They are still used in Persia.

[11] Tessels, or tassels, for tiercels, a term for a hawk; the text is: & viddi appresso di lui, quattro ouer cinque di quell’ herbe, che noi chiamiamo garzi: sopra lequali eran’ alcuni cardellini.

[12] Nowe; _i.e._, enough.

[13] In Wallachia the villagers go in their carts to a distance from their village and from any water, and plough and sow the ground, and return again in the same way to gather in the harvest.

[14] Zattera is Italian for a platform, raft, or framework for sailors to stand on in harbour to work at the ship’s sides.

[15] Hassan Bey Ak-Koyunlu.

[16] Kabarda.

[17] Mingrelia.

[18] Hajy Terkhan or Astrakhan.

[19] Murteza Khan.

[20] Furlane; _i.e._, of Forli.

[21] Buzah, Turkish and Persian, a kind of beer; here it means Kwass.

[22] Dunny; _i.e._, stupid.

[23] Ramusio has the preceding clause here—“It may be twenty-five years ago.”

[24] _Kazan_ is Turkish for a cauldron.

[25] Ermines.

[26] Skins of grey squirrels.

[27] Nove castelli; _i.e._, new castles.

[28] Troki, near Wilna.

[29] Whereas, used here, and at page 38, for wherein.

[30] Ramusio prints Varsonich.

[31] Or: a quarter of an ell below their chins.

[32] Giubbe; _i.e._, jubbeh.

[33] Endure, abide.

[34] The text of Ramusio has—E andava intorno alla polita.

[35] Ramusio has—Tiflis.

[36] Schioppetti.

[37] Polvere da trarli.

[38] Ramusio has—The Pope.

[39] _Ibid._ has—named Cassambeg.

[40] _Ibid._—named Pirameto.

[41] _Ibid._—which, according to the ancients, was Corycus.

[42] Ramusio has—56.

[43] _Ibid._ has—of the Supreme Pontiff.

[44] στρατιωται.

[45] Ramusio has—which was formerly called Seleucia; now Selefkeh.

[46] Il Re Zacho.

[47] Ramusio has here—with a natural son of the said King Ferdinand.

[48] _Ibid._—Cerines.

[49] Ramusio has—which, according to the ancients, was Eleusia.

[50] This inscription is given in Beaufort’s _Karamania_, p. 220.

[51] Ramusio has—that is to say, Seleutia.

[52] _Ibid._ has—according to the ancients, called Calycadnus.

[53] Gryse, a step.

[54] Ramusio has—quindici, 15.

[55] Erto; _i.e._, steep.

[56] Ramusio has—“but formerly it was in Cilicia, and it was taken by the Turks, when they occupied the rest of Asia Minor, from whom it was taken by Rubino and Leone, brothers of Armenia, about 1230, and they brought it back to the kingdom, which they call Armenia; and this Armenia stretches to the mountain Taurus,” etc., etc.

[57] _Ibid._ has—named by the ancients Cydnus.

[58] Scarpello; _i.e._, chisel.

[59] Ramusio has—1000.

[60] Ramusio has—named by the ancients Pyramus.

[61] Slowly and softly.

[62] Orfa.

[63] Birajik, on the left bank of the Euphrates.

[64] Grises; _i.e._, steps.

[65] To continue in this manner.

[66] A great part.

[67] Ramusio has—named Set, formerly named Tigris.

[68] Sert, thirty leagues east of Diarbekir.

[69] Kurds.

[70] Vastan, six leagues south of Van.

[71] Khoy.

[72] Ramusio has—Tanfaruzo, corruption of _tafarraj_, rejoicing.

[73] An ounce.

[74] Turban.

[75] A pole on which to carry a _cowl_ or vessel between two persons.

[76] Ramusio has—which had died on their passage.

[77] Cameo.

[78] Jasper.

[79] Kubbeh, dome.

[80] Cassock.

[81] Yezd.

[82] Cameo.

[83] But-perest.

[84] Set or mounted.

[85] Pitched.

[86] Broussa.

[87] Marquetterie work.

[88] Zubiaur, a district in the Basque country, where there are caps with large tassels.

[89] Ramusio has—as much to prevent their being seen, as, etc.

[90] Probably Besh-keuy, five villages.

[91] Ramusio has—in the cradles.

[92] A set of horse-shoes.

[93] In a herd.

[94] Lattice.

[95] Sultaniah and its great mosque are now in ruins.

[96] Ramusio has—which he refused to show to the king.

[97] So that his life might be spared.

[98] These pits are for removing the earth to make the conduit, or _kanad_.

[99] Ispahan.

[100] Rooms.

[101] Kashan.

[102] Yezd.

[103] Astrabad.

[104] Tchin and Matchin, China.

[105] Samarcand and the parts beyond.

[106] Probably Ré, a town formerly existing near Tehran.

[107] Or Giansa.

[108] Cambalu.

[109] The Maidan, or open space.

[110] Ramusio has here—“While I was still in that country there came an Armenian to procure some of the water, who had been sent by the King of Cyprus long before I began my journey to those parts, and returning while I was in the country with some of the water in a tin flask, came to Tauris two months after I had arrived there. He staid with me two days, and then started on his way to Cyprus, where, on my return, I saw the same flask of water hanging up on a pole placed outside a kind of tower, and was told by the people of the place that, by virtue of that water, they had not been troubled with grasshoppers. I also saw there certain black and red birds, called birds of Mahomet, which fly in flocks like starlings; and, from what I heard, destroy all the grasshoppers they meet with. It is asserted by the country people that, wherever these birds know there is water of that particular kind, they fly towards it.”

[111] Or Kinara.

[112] Chehl minar.

[113] Robust.

[114] Or Vargan.

[115] Or Deister.

[116] Afshar.

[117] Ramusio has, from Choi to Rhei, three journeys from Rhei to Sarri.

[118] Or Sindan.

[119] Astrabad.

[120] Are not much valued.

[121] Kharput.

[122] For an account of this lady, see Travels of Caterino Zeno.

[123] Ramusio has—and Caloieri, or Monks.

[124] Apulia.

[125] Akhlat.

[126] Arjish.

[127] Tamerlan.

[128] Tessuj.

[129] Shebister.

[130] Shamakhy.

[131] Shirvan Shah.

[132] Since.

[133] Ramusio has—Elochzi.

[134] As far as.

[135] Koutais.

[136] Ramusio has—called Fasso, formerly Phasis.

[137] Arsengan or Erzingan.

[138] Kumis.

[139] Arabghir.

[140] Kudus.

[141] Sakis.

[142] Press or crowd.

[143] Mukary, a muleteer.

[144] Beyrout.

[145] According to.

[146] Crowds, clumps.

[147] Masterly operation.

[148] Kady Leshker, judge of the troops.

[149] Khoja.

[150] Hajy.

[151] Ramusio has here—I finished the writing on the 21st December, 1487.

THE TRAVELS

OF THE

MAGNIFICENT M. AMBROSIO CONTARINI,

AMBASSADOR OF THE ILLUSTRIOUS SIGNORY OF VENICE TO THE GREAT LORD USSUNCASSAN, KING OF PERSIA, IN THE YEAR 1473.

THE TRAVELS OF THE MAGNIFICENT M. AMBROSIO CONTARINI.

I, Ambrosio Contarini, the son of Messer Benedetto, having been chosen ambassador to the Illustrious Lord Ussuncassan, King of Persia, by our Illustrious Signory in the Council of Pregadi,—notwithstanding that such a mission appeared to me arduous on account of the long and perilous journey,—I resolved, in deference to the earnest wishes of our Illustrious Signory, and for the universal good of Christianity, and the honour that would accrue to the name of our Lord Jesus Christ and His Glorious Mother, to put aside all fear of peril and go cheerfully and willingly for the service of our Signory and Christianity; and deeming that an account of a journey of such importance and length might be interesting and useful to our descendants, I intend, with as much brevity as possible, to relate what occurred to me from my departure from Venice, on the 23rd of February, 1473 (the first day of Lent), until my return, on the 10th of April, 1477, and describe the towns, and provinces through which I passed, as well as the manners and customs of their inhabitants.