Chapter 11

[98]And Babylon the glory of kingdoms, the beauty of the Chaldees excellency shall be as when God overthrew Sodom and Gomorrah.It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there, neither shall the Shepherds make their fold there.Isaiah.XIII. 19. 20.

[98]And Babylon the glory of kingdoms, the beauty of the Chaldees excellency shall be as when God overthrew Sodom and Gomorrah.

It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there, neither shall the Shepherds make their fold there.

Isaiah.XIII. 19. 20.

[99]The stupid superstition of the Turks with regard to hidden treasures is well known, it is difficult or even dangerous for a traveller to copy an inscription in sight of those barbarians.“On a rising ground, at a league’s distance from the river Shelliff, isMemoun-turroy, as they call an old square tower, formerly a sepulchral monument of the Romans. This, like many more ancient edifices, is supposed by the Arabs, to have been built over a treasure. Agreeably to which account, they tell us, these mystical lines were inscribed upon it. PrinceMaimoun Tizaiwrote this upon his tower.My Treasure is in my Shade,And my Shade is in my Treasure.Search for it; despair not:Nay despair; do not search.Shaw.So of the ruines of ancient Tubuna.The Treasure of Tubnah lyeth under the shade of what is shaded. Dig for it? alas! it is not there.Shaw.

[99]The stupid superstition of the Turks with regard to hidden treasures is well known, it is difficult or even dangerous for a traveller to copy an inscription in sight of those barbarians.

“On a rising ground, at a league’s distance from the river Shelliff, isMemoun-turroy, as they call an old square tower, formerly a sepulchral monument of the Romans. This, like many more ancient edifices, is supposed by the Arabs, to have been built over a treasure. Agreeably to which account, they tell us, these mystical lines were inscribed upon it. PrinceMaimoun Tizaiwrote this upon his tower.

My Treasure is in my Shade,And my Shade is in my Treasure.Search for it; despair not:Nay despair; do not search.

Shaw.

So of the ruines of ancient Tubuna.

The Treasure of Tubnah lyeth under the shade of what is shaded. Dig for it? alas! it is not there.

Shaw.

[100]The springs of bitumen calledOyun Hit, thefountains of Hit, are much celebrated by theArabsandPersians; the latter call itCheshmeh kir, thefountain of pitch. This liquid bitumen they callNafta; and theTurks, to distinguish it from pitch, give it the name ofhara sakiz, orblack mastich. APersiangeographer says, thatNaftaissues out of the springs of the earth as ambergrise issues out of those of the sea. All the modern travellers, except Rauwolf, who went toPersiaand theIndiesby the way of theEuphratesbefore the discovery of theCape of Good Hope, mention this fountain of liquid bitumen as a strange thing. Some of them take notice of the river mentioned byHerodotus; and assure us, that the people of the country have a tradition, that, when the tower ofBabelwas building, they brought the bitumen from hence; which is confirmed by theArabandPersianhistorians.Hit,Heit,Eit,Ait, orIdt, as it is variously written by travellers, is a greatTurkishtown situate upon the right or west side of theEuphrates; and has a castle; to the south-west of which and three miles from the town, in a valley, are many springs of this black substance; each of which makes a noise like a smith’s forge, incessantly puffing and blowing out the matter so loud, that it may be heard a mile off: wherefore theMoorsandArabscall itBab al Jehennam; that ishell gate. It swallows up all heavy things; and many camels from time to time fall into the pits, and are irrecoverably lost. It issues from a certain lake, sending forth a filthy smoke, and continually boiling over with the pitch; which spreads itself over a great field, that is always full of it. It is free for every one to take: they use it to chaulk or pitch their boats, laying it on two or three inches thick; which keeps out the water: with it also they pitch their houses, made of palm-tree branches. If it was not that the inundations of theEuphratescarry away the pitch, which covers all the sands from the place where it rises to the river, there would have been mountains of it long since. The very ground and stones thereabouts afford bitumen; and the fields abundance of salt petre.Universal History.

Hit,Heit,Eit,Ait, orIdt, as it is variously written by travellers, is a greatTurkishtown situate upon the right or west side of theEuphrates; and has a castle; to the south-west of which and three miles from the town, in a valley, are many springs of this black substance; each of which makes a noise like a smith’s forge, incessantly puffing and blowing out the matter so loud, that it may be heard a mile off: wherefore theMoorsandArabscall itBab al Jehennam; that ishell gate. It swallows up all heavy things; and many camels from time to time fall into the pits, and are irrecoverably lost. It issues from a certain lake, sending forth a filthy smoke, and continually boiling over with the pitch; which spreads itself over a great field, that is always full of it. It is free for every one to take: they use it to chaulk or pitch their boats, laying it on two or three inches thick; which keeps out the water: with it also they pitch their houses, made of palm-tree branches. If it was not that the inundations of theEuphratescarry away the pitch, which covers all the sands from the place where it rises to the river, there would have been mountains of it long since. The very ground and stones thereabouts afford bitumen; and the fields abundance of salt petre.

Universal History.

[101]The Mussulmanns use, like the Roman Catholics, a rosary of beads called Tusbah, or implement of praise. It consists, if I recollect aright, of ninty nine beads; in dropping which through the fingers, they repeat the attributes of God, as “O Creator, O Merciful, O Forgiving, O Omnipotent, O Omniscient, &c. &c.” This act of devotion is called Taleel, from the repetition of the letter L, or Laum, which occurs in the word Allah, (God), always joined to the epithet or attribute, as Ya Allah Khalick, O God, the Creator; Ya Allah Kerreem, O God, the Merciful, &c. &c. The devotees may be seen muttering their beads as they walk the streets, and in the interval of conversation in company. The rosaries of persons of fortune and rank have the beads of diamonds, pearls, rubies and emeralds. Those of the humble are strung with berries, coral, or glass beads.Note to the Bahar Danush.The ninty nine beads of the Mohammedan rosary are divided into three equal lengths, by a little string, at the end of which hang a long piece of coral and a large bead of the same. The more devout, or hypocritical Turks, like the Catholics have usually their bead string in their hands.Tavernier.

Note to the Bahar Danush.

The ninty nine beads of the Mohammedan rosary are divided into three equal lengths, by a little string, at the end of which hang a long piece of coral and a large bead of the same. The more devout, or hypocritical Turks, like the Catholics have usually their bead string in their hands.

Tavernier.

[102]“The Mahummedans believe that the decreed events of every man’s life are impressed in divine characters on his forehead, tho’ not to be seen by mortal eye. Hence they use the word Nusseeb, anglicé stamped, for destiny. Most probably the idea was taken up by Mahummud from the sealing of the Elect, mentioned in the Revelations.”Note to the Bahar-Danush.“The scribe of decree chose to ornament the edicts on my forehead with these flourishes of disgrace.”Bahar-Danush.The Spanish physiognomical phrase,traérlo escrito en la frente, to have it written on the forehead, is perhaps of Arabian origin.

Note to the Bahar-Danush.

“The scribe of decree chose to ornament the edicts on my forehead with these flourishes of disgrace.”

Bahar-Danush.

The Spanish physiognomical phrase,traérlo escrito en la frente, to have it written on the forehead, is perhaps of Arabian origin.

[103]Zohak was the fifth King of the Pischdadian dynasty, lineally descended from Shedâd who perished with the tribe of Ad. Zohak murdered his predecessor, and invented the punishments of the cross, and of fleaing alive. The Devil who had long served him, requested at last as a recompence, permission to kiss his shoulders, immediately two serpents grew there, who fed upon his flesh and endeavoured to get at his brain. The Devil now suggested a remedy, which was to quiet them by giving them every day the brains of two men, killed for that purpose: this tyranny lasted long, till a blacksmith of Ispahan whose children had been nearly all slain to feed the King’s serpents, raised his leathern apron as the standard of revolt, and deposed Zohak. Zohak, say the Persians, is still living in the cave of his punishment, a sulphureous vapour issues from the place, and if a stone be flung in there comes out a voice and cries, why dost thou fling stones at me? this cavern is in the mountain of Demawend, which reaches from that of Elwend, towards Teheran.D’Herbelot. Olearius.

D’Herbelot. Olearius.

[104]“I shall transcribe a foreign piece of Superstition, firmly believed in many parts of France, Germany and Spain. The account of it, and the mode of preparation, appears to have been given by a judge: in the latter there is a striking resemblance to the charm in Macbeth.Of the Hand of Glory, which is made use of by housebreakers, to enter into houses at night, without fear of opposition.I acknowledge that I never tried the secret of the Hand of Glory, but I have thrice assisted at the definitive judgment of certain criminals, who, under the torture, confessed having used it. Being asked what it was, how they procured it, and what were its uses and properties? they answered, first, that the use of the Hand of Glory was to stupify those to whom it was presented, and to render them motionless, insomuch that they could not stir, any more than if they were dead; secondly, that it was the hand of a hanged man; and thirdly, that it must be prepared in the manner following.Take the hand, left or right, of a person hanged and exposed on the highway; wrap it up in a piece of a shroud or winding sheet, in which let it be well squeezed, to get out any small quantity of blood that may have remained in it; then put it into an earthen vessel with Zimat saltpetre, salt, and long pepper, the whole well powdered; leave it fifteen days in that vessel; afterwards take it out, and expose it to the noontide sun in the dog days, till it is thoroughly dry, and if the Sun is not sufficient, put it into an oven heated with fern and vervain. Then compose a kind of candle with the fat of a hanged man, virgin wax, and sisame of Lapland. The Hand of Glory is used as a candlestick to hold this candle, when lighted. Its properties are, that wheresoever any one goes with this dreadful instrument, the persons to whom it is presented will be deprived of all power of motion. On being asked if there was no remedy or antidote, to counteract this charm, they said the Hand of Glory would cease to take effect, and thieves could not make use of it, if the threshold of the door of the house, and other places by which they might enter, were anointed with an unguent composed of the gall of a black cat, the fat of a white hen, and the blood of a screech owl, which mixture must necessarily be prepared during the dog days.Grose. Provincial Glossary and Popular Superstitions.

Of the Hand of Glory, which is made use of by housebreakers, to enter into houses at night, without fear of opposition.

I acknowledge that I never tried the secret of the Hand of Glory, but I have thrice assisted at the definitive judgment of certain criminals, who, under the torture, confessed having used it. Being asked what it was, how they procured it, and what were its uses and properties? they answered, first, that the use of the Hand of Glory was to stupify those to whom it was presented, and to render them motionless, insomuch that they could not stir, any more than if they were dead; secondly, that it was the hand of a hanged man; and thirdly, that it must be prepared in the manner following.

Take the hand, left or right, of a person hanged and exposed on the highway; wrap it up in a piece of a shroud or winding sheet, in which let it be well squeezed, to get out any small quantity of blood that may have remained in it; then put it into an earthen vessel with Zimat saltpetre, salt, and long pepper, the whole well powdered; leave it fifteen days in that vessel; afterwards take it out, and expose it to the noontide sun in the dog days, till it is thoroughly dry, and if the Sun is not sufficient, put it into an oven heated with fern and vervain. Then compose a kind of candle with the fat of a hanged man, virgin wax, and sisame of Lapland. The Hand of Glory is used as a candlestick to hold this candle, when lighted. Its properties are, that wheresoever any one goes with this dreadful instrument, the persons to whom it is presented will be deprived of all power of motion. On being asked if there was no remedy or antidote, to counteract this charm, they said the Hand of Glory would cease to take effect, and thieves could not make use of it, if the threshold of the door of the house, and other places by which they might enter, were anointed with an unguent composed of the gall of a black cat, the fat of a white hen, and the blood of a screech owl, which mixture must necessarily be prepared during the dog days.

Grose. Provincial Glossary and Popular Superstitions.

[105]The habitations of the Saints are always beside the sanctuary, or tomb, of their ancestors, which they take care to adorn. Some of them possess, close to their houses, gardens, trees, or cultivated grounds, and particularly some spring or well of water. I was once travelling in the south in the beginning of October, when the season happened to be exceedingly hot, and the wells and rivulets of the country were all dried up. We had neither water, for ourselves, nor for our horses; and after having taken much fruitless trouble to obtain some, we went and paid homage to a Saint, who at first pretended a variety of scruples before he would suffer infidels to approach; but on promising to give him ten or 12 shillings, he became exceedingly humane, and supplied us with as much water as we wanted; still however vaunting highly of his charity, and particularly of his disinterestedness.Chenier.

Chenier.

[106]No nation in the world is so much given to superstition as the Arabs, or even as the Mahometans in general. They hung about their children’s necks the figure of an open hand, which the Turks and Moors paint upon their ships and houses, as an antidote and counter-charm to an evil eye: For five is with them an unlucky number and five (fingers perhaps) in your eyes, is their proverb of cursing and defiance. Those who are grown up, carry always about with them some paragraph or other of their Koran, which, like as the Jews did their phylacteries, they place upon their breast, or sow under their caps, to prevent fascination and witchcraft, and to secure themselves from sickness and misfortunes. The virtue of these charms and scrolls is supposed likewise to be so far universal, that they suspend them upon the necks of their cattle, horses and other beasts of burthen.Shaw.The hand-spell is still common in Portugal, it is called thefiga, and thus probably our vulgar phrase “a fig for him” is derived from a Moorish amulet.

Shaw.

The hand-spell is still common in Portugal, it is called thefiga, and thus probably our vulgar phrase “a fig for him” is derived from a Moorish amulet.

[107]In the Vision of Thurcillus Adam is described as beholding the events of the world with mingled grief and joy; his original garment of glory gradually recovering its lustre, as the number of the elect increases, till it be fulfilled.Matthew Paris.

Matthew Paris.

[108]The arabian horses are divided into two great branches; theKadischiwhose descent is unknown, and theKochlani, of whom a written genealogy has been kept for 2000 years. These last are reserved for riding solely, they are highly esteemed and consequently very dear, they are said to derive their origin from King Solomon’s studs, however this may be they are fit to bear the greatest fatigues, and can pass whole days without food, they are also said to show uncommon courage against an enemy, it is even asserted, that when a horse of this race finds himself wounded and unable to bear his rider much longer, he retires from the fray and conveys him to a place of security. If the rider falls upon the ground his horse remains beside him, and neighs till assistance is brought: theKochlaniare neither large nor handsome but amazingly swift, the whole race is divided into several families, each of which has its proper name. Some of these have a higher reputation than others, on account of their more ancient and uncontaminated nobility.Niebuhr.

Niebuhr.

[109]In travelling by night thro’ the vallies of Mount Ephraim, we were attended, for above the space of an hour, with an Ignis Fatuus, that displayed itself in a variety of extraordinary appearances. For it was sometimes globular, or like the flame of a candle; immediately after it would spread itself and involve our whole company in its pale inoffensive light, then at once contract itself and disappear. But in less than a minute it would again exert itself as at other times, or else, running along from one place to another with a swift progressive motion, would expand itself, at certain intervals over more than two or three acres of the adjacent mountains. The atmosphere from the beginning of the evening, had been remarkably thick and hazy, and the dew, as we felt it upon our bridles, was unusually clammy and unctuous. In the like disposition of the weather, I have observed those luminous bodies, which at sea skip about the masts and yards of ships, and are called Corpusánse[i]by the mariners.Shaw.

Shaw.

[i] A corruption of Cuerpo Santo as this meteor is called by the Spaniards.

[110]TheHammam Meskouteen, the Silent or Inchanted Baths, are situated on a low ground, surrounded with mountains. There are several fountains that furnish the water, which is of an intense heat, and falls afterwards into the Ze-nati. At a small distance from these hot fountains, we have others, which upon comparison are of as an intense a coldness; and a little below them, somewhat nearer the banks of the Ze-nati, there are the ruins of a few houses, built perhaps for the conveniency of such persons, who came hither for the benefit of the waters.Besides the strong sulphureous steams of the Hammam[j]Meskouteen, we are to observe farther of them, that their water is of so intense a heat, that the rocky ground it runs over, to the distance sometimes of a hundred foot, is dissolved, or rather calcined by it. When the substance of these rocks is soft and uniform, then the water by making every way equal impressions, leaveth them in the shape of cones or hemispheres; which being six foot high and a little more or less of the same diameter, the Arabs maintain to be so many tents of their predecessors turned into stone. But when these rocks, besides their usual soft chalky substance, contain likewise some layers of harder matter, not so easy to be dissolved, then, in proportion to the resistance the water is thereby to meet with, we are entertained with a confusion of traces and channels, distinguished by the Arabs into Sheep, Camels, Horses, nay into Men, Women and Children, whom they suppose to have undergone the like fate with their habitations. I observed that the fountains which afforded this water, had been frequently stopped up: or rather ceasing to run at one place, broke out immediately in another, which circumstance seems not only to account for the number of cones, but for that variety likewise of traces, that are continued from one or other of these cones or fountains, quite down to the river Zenati.This place, in riding over it, giveth back such a hollow sound, that we were afraid every moment of sinking thro’ it. It is probable therefore that the ground below us was hollow: and may not the air then, which is pent up within these caverns, afford, as we may suppose, in escaping continually thro’ these fountains, that mixture of shrill, murmuring and deep sounds, which, according to the direction of the winds and the motion of the external air, issue out along with the water? the Arabs, to quote their strength of imagination once more, affirm these sounds to be the music of theJenoune, Fairies, who are supposed, in a particular manner, to make their abodes at this place, and to be the grand agents in all these extraordinary appearances.There are other natural curiosities likewise at this place. For the chalky stone being dissolved into a fine impalpable powder and carried down afterwards with the stream, lodgeth itself upon the sides of the channel, nay sometimes upon the lips of the fountains themselves; or else embracing twigs, straws and other bodies in its way, immediately hardeneth and shoots into a bright fibrous substance, like the Asbestos, forming itself at the same time, into a variety of glittering figures and beautiful christalizations.Shaw.

Besides the strong sulphureous steams of the Hammam[j]Meskouteen, we are to observe farther of them, that their water is of so intense a heat, that the rocky ground it runs over, to the distance sometimes of a hundred foot, is dissolved, or rather calcined by it. When the substance of these rocks is soft and uniform, then the water by making every way equal impressions, leaveth them in the shape of cones or hemispheres; which being six foot high and a little more or less of the same diameter, the Arabs maintain to be so many tents of their predecessors turned into stone. But when these rocks, besides their usual soft chalky substance, contain likewise some layers of harder matter, not so easy to be dissolved, then, in proportion to the resistance the water is thereby to meet with, we are entertained with a confusion of traces and channels, distinguished by the Arabs into Sheep, Camels, Horses, nay into Men, Women and Children, whom they suppose to have undergone the like fate with their habitations. I observed that the fountains which afforded this water, had been frequently stopped up: or rather ceasing to run at one place, broke out immediately in another, which circumstance seems not only to account for the number of cones, but for that variety likewise of traces, that are continued from one or other of these cones or fountains, quite down to the river Zenati.

This place, in riding over it, giveth back such a hollow sound, that we were afraid every moment of sinking thro’ it. It is probable therefore that the ground below us was hollow: and may not the air then, which is pent up within these caverns, afford, as we may suppose, in escaping continually thro’ these fountains, that mixture of shrill, murmuring and deep sounds, which, according to the direction of the winds and the motion of the external air, issue out along with the water? the Arabs, to quote their strength of imagination once more, affirm these sounds to be the music of theJenoune, Fairies, who are supposed, in a particular manner, to make their abodes at this place, and to be the grand agents in all these extraordinary appearances.

There are other natural curiosities likewise at this place. For the chalky stone being dissolved into a fine impalpable powder and carried down afterwards with the stream, lodgeth itself upon the sides of the channel, nay sometimes upon the lips of the fountains themselves; or else embracing twigs, straws and other bodies in its way, immediately hardeneth and shoots into a bright fibrous substance, like the Asbestos, forming itself at the same time, into a variety of glittering figures and beautiful christalizations.

Shaw.

[j] They call theThermæof this country Hammams, from whence our Hummums.

[111]In the place where the Whang-ho rises, there are more than an hundred springs which sparkle like stars, whence it is called Hotun Nor, the Sea of Stars. These sources form two great lakes called Hala Nor, the black sea or lake; afterwards there appear 3 or 4 little rivers, which join’d form the Whang-ho, which has 8 or 9 branches. These sources of the river are called also Oton-tala. It is in Thibet.Gaubil. Astley’s Collect. of Voy. and Travels.The Whang ho, or as the Portugueze call it Hoam-ho, i. e. the yellow River, rises not far from the source of the Ganges in the Tartarian mountains west of China, and having run thro’ it with a course of more than six hundred leagues, discharges itself into the eastern sea. It hath its name from a yellow mud which always stains its water, and which after rains composes a third part of its quantity. The watermen clear it for use by throwing in alum. The Chinese say its waters cannot become clear in a thousand years; whence it is a common proverb among them for any thing which is never likely to happen, when the yellow river shall run clear.Note to the Chinese Tale Hau Kiou Choann.

Gaubil. Astley’s Collect. of Voy. and Travels.

The Whang ho, or as the Portugueze call it Hoam-ho, i. e. the yellow River, rises not far from the source of the Ganges in the Tartarian mountains west of China, and having run thro’ it with a course of more than six hundred leagues, discharges itself into the eastern sea. It hath its name from a yellow mud which always stains its water, and which after rains composes a third part of its quantity. The watermen clear it for use by throwing in alum. The Chinese say its waters cannot become clear in a thousand years; whence it is a common proverb among them for any thing which is never likely to happen, when the yellow river shall run clear.

Note to the Chinese Tale Hau Kiou Choann.

[112]Among the mountains of theBeni Abbess, four leagues to the S. E. of theWelled Mansoure, we pass thro’ a narrow winding defile, which, for the space of near half a mile, lyeth on each side under an exceeding high precipice, at every winding, the Rock or Stratum, that originally went across it and thereby separated one valley from another, is cut into the fashion of a door case six or seven feet wide, giving thereby the Arabs an occasion to call themBeeban, the Gates; whilst the Turks in consideration of their strength and ruggedness, know them by the additional appellation ofDammer Cappy, the Gates of Iron. Few persons pass them without horror, a handful of men being able to dispute the passage with a whole Army. The rivulet of salt water which glides thro’ this valley, might possibly first point out the way which art and necessity would afterwards improve.Shaw.

Shaw.

[113]In 1568 the Persian Sultan gave the Grand Seigneur two most stately pavilions made of one piece, the curtains being interlaced with gold and the supporters imbroidred with the same, also nine fair conopies to hang over the ports of their pavilions, things not used among the Christians.Knolles.

Knolles.

[114]The expences the Persians are at in their gardens is that wherein they make greatest ostentation of their wealth. Not that they much mind furnishing of them with delightful flowers as we do in Europe; but these they slight as an excessive liberality of Nature by whom their common fields are strewed with an infinite number of tulips and other flowers; but they are rather desirous to have their gardens full of all sorts of fruit trees, and especially to dispose them into pleasant walks of a kind of plane or poplar, a tree not known in Europe, which the Persians call Tzinnar. These trees grow up to the height of the Pine, and have very broad leaves not much unlike those of the vine. Their fruit hath some resemblance to the chesnut, while the outer coat is about it, but there is no kernel within it, so that it is not to be eaten. The wood thereof is very brown and full of veins, and the Persians use it in doors and shutters for windows, which being rubbed with oil, look incomparably better than any thing made of wallnut tree, nay indeed than the root of it which is now[k]so very much esteemed.Amb. Travels.

Amb. Travels.

[k] 1637.

[115]Major Scott informs us that scars and wounds by Persian writers are compared to the streaky tints of the tulip. The simile here employed is equally obvious and more suited to its place.

[116]“We pitched our tents among some little hills where there was a prodigious number of lillies of many colours, with which the ground was quite covered. None were white, they were mostly either of a rich violet with a red spot in the midst of each leaf, or of a fine black and these were the most esteemed. In form they were like our lillies, but much larger.”Tavernier.

Tavernier.

[117]This was an expression of Ariosto in one of his smaller poems, I believe in a Madrigal. I cannot now quote the line.

[118]The Thracians say that the nightingales which build their nests about the Sepulchre of Orpheus sing sweeter and louder than other nightingales.Pausanias.Gongora has addressed this Bird with somewhat more than his usual extravagance of absurdity,Con diferencia tal, con gracia tantaAquel Ruiseñor llora, que sospecho,Que tiene otros cien mil dentro del pecho,Que alternan su dolor por su garganta.With such a grace that Nightingale bewailsThat I suspect, so exquisite his note,An hundred thousand other NightingalesWithin him, warble sorrow thro’ his throat.

[118]The Thracians say that the nightingales which build their nests about the Sepulchre of Orpheus sing sweeter and louder than other nightingales.

Pausanias.

Gongora has addressed this Bird with somewhat more than his usual extravagance of absurdity,

Con diferencia tal, con gracia tantaAquel Ruiseñor llora, que sospecho,Que tiene otros cien mil dentro del pecho,Que alternan su dolor por su garganta.With such a grace that Nightingale bewailsThat I suspect, so exquisite his note,An hundred thousand other NightingalesWithin him, warble sorrow thro’ his throat.

Con diferencia tal, con gracia tantaAquel Ruiseñor llora, que sospecho,Que tiene otros cien mil dentro del pecho,Que alternan su dolor por su garganta.

With such a grace that Nightingale bewailsThat I suspect, so exquisite his note,An hundred thousand other NightingalesWithin him, warble sorrow thro’ his throat.

[119]In theCaherman Nameh, the Dives having taken in war some of the Peris, imprisoned them in iron cages, which they hung from the highest trees they could find. There from time to time their companions visited them, with the most precious odours. These odours were the usual food of the Peris, and procured them also another advantage, for they prevented the Dives from approaching or molesting them. The Dives could not bear the perfumes, which rendered them gloomy and melancholy whenever they drew near the cage in which a Peri was suspended.D’Herbelot.

D’Herbelot.

[120]Nuptials of Mohammed and Cadijah.—Dum autem ad nuptias celebrandas solemnissimum convivium pararetur, concussus est Angelis admirantibus, thronus Dei: atque ipse Deus majestate plenus præcepit Custodi Paradisi, ut puellas, & pueros ejus cum festivis ornamentis educeret, & calices ad bibendum ordinatim disponeret: grandiores item puellas, & jam sororiantibus mammis præditas, & juvenes illis coævos, pretiosis vestibus indueret. Jussit prœterea Gabrielem vexillum laudis supra Meccanum Templum explicare. Tunc vero valles omnes & montes prœ lœtitiâ gestire cæperunt, & tota Mecca nocte illa velut olla super ignem imposita efferbuit.—Eodem tempore prœcepit Deus Gabrieli, ut super omnes mortales unguenta pretiosissima dispergeret, admirantibus omnibus subitum illum atque insolitum odorem, quem in gratiam novorum conjugum divinitus exhalasse universi cognovere.Maracci.

Maracci.

[121]Sclymus 2. received the Embassadors sitting upon a pallat which the Turks callMastabeused by them in their chambers to sleep and to feed upon, covered with carpets of silk, as was the whole floor of the chamber also.Knolles.Among the presents that were exchanged between the Persian and Ottoman Sovereigns in 1568, were carpets of silk, of camel’s hair, lesser ones of silk and gold, and some calledTeftich; made of the finest lawn, and so large that seven men could scarcely carry one of them.Knolles.In the beautiful story of Ali Beg it is said Cha Sefi when he examined the house of his father’s favourite was much surprized at seeing it so badly furnished with plain skins and coarse carpets, whereas the other Nobles in their houses trod only upon carpets of silk and gold.Tavernier.

Knolles.

Among the presents that were exchanged between the Persian and Ottoman Sovereigns in 1568, were carpets of silk, of camel’s hair, lesser ones of silk and gold, and some calledTeftich; made of the finest lawn, and so large that seven men could scarcely carry one of them.

Knolles.

In the beautiful story of Ali Beg it is said Cha Sefi when he examined the house of his father’s favourite was much surprized at seeing it so badly furnished with plain skins and coarse carpets, whereas the other Nobles in their houses trod only upon carpets of silk and gold.

Tavernier.

[122]On the way from Macao to Canton in the rivers and channels there is taken a vast quantity of oysters, of whose shells they make glass for the windows.Gemelli Careri.In the Chinese NovelHau Kiou Choaan, we read Shueyping-sin ordered her servants to hang up a curtain of mother of pearl across the hall. She commanded the first table to be set for her guest without the curtain and two lighted tapers to be placed upon it. Afterwards she ordered a second table, but without any light, to be set for herself within the curtain, so thatshe could see every thing thro’ it, unseen herself.Master George Turbervile in his letters form Muscovy 1568, describes the Russian windowsThey have no English glasse; of slices of a rockeHight Sluda they their windows make, that English glasse doth mocke.They cut it very thinne, and sow it with a thredIn pretie order like to panes, to serve their present need.No other glasse, good faith, doth give a better light,And sure the rock is nothing rich, the cost is very slight.Hakluyt.The Indians of Malabar use mother of pearl for window panes.Fra Paolino da San Batolomeo.

[122]On the way from Macao to Canton in the rivers and channels there is taken a vast quantity of oysters, of whose shells they make glass for the windows.

Gemelli Careri.

In the Chinese NovelHau Kiou Choaan, we read Shueyping-sin ordered her servants to hang up a curtain of mother of pearl across the hall. She commanded the first table to be set for her guest without the curtain and two lighted tapers to be placed upon it. Afterwards she ordered a second table, but without any light, to be set for herself within the curtain, so thatshe could see every thing thro’ it, unseen herself.

Master George Turbervile in his letters form Muscovy 1568, describes the Russian windows

They have no English glasse; of slices of a rockeHight Sluda they their windows make, that English glasse doth mocke.They cut it very thinne, and sow it with a thredIn pretie order like to panes, to serve their present need.No other glasse, good faith, doth give a better light,And sure the rock is nothing rich, the cost is very slight.Hakluyt.

Hakluyt.

The Indians of Malabar use mother of pearl for window panes.

Fra Paolino da San Batolomeo.

[123]The King and the great Lords have a sort of cellar for magnificence, where they sometimes drink with persons whom they wish to regale. These cellars are square rooms, to which you descend by only two or three steps. In the middle is a small cistern of water, and a rich carpet covers the ground from the walls to the cistern. At the four corners of the cistern are four large glass bottles, each containing about twenty quarts of wine, one white, another red. From one to the other of these, smaller bottles are ranged of the same material and form, that is, round with a long neck, holding about four or five quarts, white and red alternately. Round the cellar are several rows of niches in the wall, and in each nich is a bottle also of red and white alternately.—Some niches are made to hold two. Some windows give light to the apartment, and all these bottles so well ranged with their various colours have a very fine effect to the eye. They are always kept full, the wine preserving better, and therefore are replenished as fast as they are emptied.Tavernier.

Tavernier.

[124]The Cuptzi, or King of Persia’s merchant, treated us with a collation, which was served in, in plate vermilion-gilt.The Persians having left us, the Ambassadors sent to the Chief Weywode a present, which was a large drinking cup, vermilion-gilt.Ambassador’s Travels.At Ispahan the King’s horses were watered with silver pails thus coloured.The Turks and Persians seem wonderfully fond of gilding, we read of their gilt stirrups, gilt bridles, gilt maces, gilt scymetars, &c. &c.

[124]The Cuptzi, or King of Persia’s merchant, treated us with a collation, which was served in, in plate vermilion-gilt.

The Persians having left us, the Ambassadors sent to the Chief Weywode a present, which was a large drinking cup, vermilion-gilt.

Ambassador’s Travels.

At Ispahan the King’s horses were watered with silver pails thus coloured.

The Turks and Persians seem wonderfully fond of gilding, we read of their gilt stirrups, gilt bridles, gilt maces, gilt scymetars, &c. &c.

[125]Mohammedes vinum appellabatMatrem peccatorum; cui sententiæ Hafez, Anacreon ille Persarum, minime ascribit suam; dicit autem“Acre illud (vinum) quod vir religiosusmatrem peccatorumvocitat,Optabilius nobis ac dulcius videtur, quam virginis suavium.”Poeseos Asiat. Com.Illide ignem illum nobis liquidum,Hoc est, ignem illum aquæ similem affer.Hafez.

[125]Mohammedes vinum appellabatMatrem peccatorum; cui sententiæ Hafez, Anacreon ille Persarum, minime ascribit suam; dicit autem

“Acre illud (vinum) quod vir religiosusmatrem peccatorumvocitat,Optabilius nobis ac dulcius videtur, quam virginis suavium.”Poeseos Asiat. Com.

“Acre illud (vinum) quod vir religiosusmatrem peccatorumvocitat,Optabilius nobis ac dulcius videtur, quam virginis suavium.”

Poeseos Asiat. Com.

Illide ignem illum nobis liquidum,Hoc est, ignem illum aquæ similem affer.Hafez.

Illide ignem illum nobis liquidum,Hoc est, ignem illum aquæ similem affer.

Hafez.

[126]They export from Com earthen ware both white and varnished, and this is peculiar to the white ware which is thence transported, that in the summer it cools the water wonderfully and very suddenly, by reason of continual transpiration. So that they who desire to drink cool and deliciously, never drink in the same pot above five or six days at most. They wash it with rose water the first time, to take away the ill smell of the earth, and they hang it in the air full of water, wrapped up in a moist linen cloth. A fourth part of the water transpires in six hours the first time; after that still less from day to day, till at last the pores are closed up by the thick matter contained in the water which stops in the pores. But so soon as the pores are stopt, the water stinks in the pots, and you must take new ones.Chardin.In Egypt people of fortune burnScio masticin their cups, the penetrating odour of which pervades the porous substance, which remains impregnated with it a long time, and imparts to the water a perfume which requires the aid of habit to render it pleasing.Sonnini.

Chardin.

In Egypt people of fortune burnScio masticin their cups, the penetrating odour of which pervades the porous substance, which remains impregnated with it a long time, and imparts to the water a perfume which requires the aid of habit to render it pleasing.

Sonnini.

[127]Casbin produces the fairest grape in Persia, which they callShahoni, or the royal grape, being of a gold colour, transparent, and as big as a small olive. These grapes are dried and transported all over the kingdom. They also make the strongest wine in the world and the most luscious, but very thick as all strong and sweet wines usually are. This incomparable Grape grows only upon the young branches, which they never water. So that for five months together they grow in the heat of summer and under a scorching sun, without receiving a drop of water, either from the sky or otherwise. When the vintage is over, they let in their cattle to browze in the vineyards, afterwards they cut off all the great wood, and leave only the young stocks about three foot high, which need no propping up with poles as in other places, and therefore they never make use of any such supporters.Chardin.

Chardin.

[128]Dr. Fryer received a present from the Caun of Bunder-Abassæ of Apples candied in snow.When Tavernier made his first visit to the Kan at Erivan, he found him with several of his Officers regaling in theChambers of the Bridge. They had wine which they cooled with ice, and all kinds of fruit and melons in large plates, under each of which was a plate of ice.A great number of camels were laden with snow to cool the liquors and fruit of the Caliph Mahadi, when he made the pilgrimage to Mecca.

[128]Dr. Fryer received a present from the Caun of Bunder-Abassæ of Apples candied in snow.

When Tavernier made his first visit to the Kan at Erivan, he found him with several of his Officers regaling in theChambers of the Bridge. They had wine which they cooled with ice, and all kinds of fruit and melons in large plates, under each of which was a plate of ice.

A great number of camels were laden with snow to cool the liquors and fruit of the Caliph Mahadi, when he made the pilgrimage to Mecca.

[129]Of the Indian dancing women who danced before the Ambassadors at Ispahan, “some were shod after a very strange manner, they had above the instep of the foot a string tied, with little bells fastened thereto, whereby they discovered the exactness of their cadence, and sometimes corrected the music itself; as they did also by the Tzarpanes or Castagnets, which they had in their hands, in the managing whereof they were very expert.”At Koojar Mungo Park saw a dance “in which many performers assisted, all of whom were provided with little bells, which were fastened to their legs and arms.”

At Koojar Mungo Park saw a dance “in which many performers assisted, all of whom were provided with little bells, which were fastened to their legs and arms.”

[130]At Seronge a sort of cloth is made so fine, that the skin may be seen thro’ it, as tho’ it were naked. Merchants are not permitted to export this, the Governor sending all that is made to the Seraglio of the Great Mogul and the chief Lords of his court. C’est de quoy les Sultanes & les femmes des Grands Seigneurs, se font des chemises, & des robes pour la chaleur, & le Roy & les Grands se plaisent a les voir au travers de ces chemises fines, & a les faire danser.Tavernier.

Tavernier.

[131]I came to a Village called Cupri-Kent, or the Village of the bridge, because there is a very fair bridge that stands not far from it, built upon a river called Tabadi. This bridge is placed between two mountains separated only by the river, and supported by four arches, unequal both in their height and breadth. They are built after an irregular form, in regard of two great heaps of a rock that stand in the river, upon which they laid so many arches. Those at the two ends are hollowed on both sides and serve to lodge passengers, wherein they have made to that purpose little chambers and porticos, with every one a chimney. The Arch in the middle of the river is hollowed quite thro’ from one part to the other with two chambers at the ends, and two large balconies covered, where they take the cool air in the summer with great delight, and to which there is a descent of two pair of stairs hewn out of the rock, there is not a fairer bridge in all Georgia.Chardin.Over the river Isperuth “there is a very fair bridge, built on six arches, each whereof hath a spacious room, a kitchen and several other conveniences, lying even with water, the going down into it is by a stone pair of stairs, so that this bridge is able to find entertainment for a whole caravanne.”Amb. Tr.The most magnificent of these bridges is the Bridge of Zulpha at Ispahan.

Chardin.

Over the river Isperuth “there is a very fair bridge, built on six arches, each whereof hath a spacious room, a kitchen and several other conveniences, lying even with water, the going down into it is by a stone pair of stairs, so that this bridge is able to find entertainment for a whole caravanne.”

Amb. Tr.

The most magnificent of these bridges is the Bridge of Zulpha at Ispahan.

[132]The dust which overspreads these beds of sand is so fine, that the lightest animal, the smallest insect, leaves there as on snow, the vestiges of its track. The varieties of these impressions produce a pleasing effect, in spots where the saddened soul expects to meet with nothing but symptoms of the proscriptions of nature.It is impossible to see any thing more beautifulthan the traces of the passage of a species of very small lizards extremely common in these desarts. The extremity of their tail forms regular sinuosities, in the middle of two rows of delineations, also regularly imprinted by their four feet, with their five slender toes. These traces are multiplied and interwoven near the subterranean retreats of these little animals, and present a singular assemblage which isnot void of beauty.Sonnini.

Sonnini.

[133]These lines are feebly adapted from a passage in Burnet’s Theory of the Earth.Hæc autem dicta vellem de genuinis & majoribus terræ montibus; non gratosBacchicolles hîc intelligimus, aut amœnos illos monticulos, qui viridi herbâ & vicino fonte & arboribus, vim æstivi solis repellunt: hisce non deest sua qualiscunque elegantia, & jucunditas. Sed longe aliud hic respicimus, nempe longæva illa, tristia & squalentia corpora, telluris pondera, quæ duro capiti rigent inter nubes, infixisque in terram saxeis pedibus, ab innumeris seculis steterunt immobilia, atque nudo pectore pertulerunt tot annorum ardentes soles, fulmina & procellas. Hi sunt primævi & immortales illi montes, qui non aliunde, quam ex fractâ mundi compage ortum suum ducere potuerunt, nec nisi cum eâdem perituri sunt.The whole chapterde montibusis written with the eloquence of a Poet. Indeed Gibbon bestowed no exaggerated praise on Burnet in saying that he had “blended scripture, history, and tradition into one magnificent system, with a sublimity of imagination scarcely inferior to Milton himself.” This work should be read in Latin, the Author’s own translation is miserably inferior. He lived in the worst age of English prose.

[133]These lines are feebly adapted from a passage in Burnet’s Theory of the Earth.

Hæc autem dicta vellem de genuinis & majoribus terræ montibus; non gratosBacchicolles hîc intelligimus, aut amœnos illos monticulos, qui viridi herbâ & vicino fonte & arboribus, vim æstivi solis repellunt: hisce non deest sua qualiscunque elegantia, & jucunditas. Sed longe aliud hic respicimus, nempe longæva illa, tristia & squalentia corpora, telluris pondera, quæ duro capiti rigent inter nubes, infixisque in terram saxeis pedibus, ab innumeris seculis steterunt immobilia, atque nudo pectore pertulerunt tot annorum ardentes soles, fulmina & procellas. Hi sunt primævi & immortales illi montes, qui non aliunde, quam ex fractâ mundi compage ortum suum ducere potuerunt, nec nisi cum eâdem perituri sunt.

The whole chapterde montibusis written with the eloquence of a Poet. Indeed Gibbon bestowed no exaggerated praise on Burnet in saying that he had “blended scripture, history, and tradition into one magnificent system, with a sublimity of imagination scarcely inferior to Milton himself.” This work should be read in Latin, the Author’s own translation is miserably inferior. He lived in the worst age of English prose.

[134]The Zaccoum is a tree which issueth from the bottom of Hell: the fruit thereof resembleth the heads of Devils; and the damned shall eat of the same, and shall fill their bellies therewith; and there shall be given them thereon a mixture of boiling water to drink; afterwards shall they return to Hell.Koran. Chap. 37.This hellish Zaccoum has its name from a thorny tree in Tehâma, which bears fruit like an almond, but extremely bitter; therefore the same name is given to the infernal tree.Sale.

Koran. Chap. 37.

This hellish Zaccoum has its name from a thorny tree in Tehâma, which bears fruit like an almond, but extremely bitter; therefore the same name is given to the infernal tree.

Sale.

[135]When the sister of the famous Derar was made prisoner before Damascus with many other Arabian women, she excited them to mutiny, they seized the poles of the tents and attacked their captors. This bold resolution, says Marigny, was not inspired by impotent anger. Most of these women had military inclinations already; particularly those who were of the tribe of Hemiar or of the Homerites, where they are early exercised in riding the horse, and in using the bow, the lance, and the javelin. The revolt was successful, for during the engagement Derar came up to their assistance.Marigny.

Marigny.

[136]In the N. E. parts of Persia there was an old man named Aloadin, a Mahumetan, which had inclosed a goodly vally, situate between two hilles, and furnished it with all variety which Nature and Art could yield, as fruits, pictures, rilles of milk, wine, honey, water, pallaces, and beautifull damosells, richly attired, and called it Paradise. To this was no passage but by an impregnable castle, and daily preaching the pleasures of this Paradise to the youth which he kept in his court, sometimes would minister a sleepy drinke to some of them, and then conveigh them thither, where being entertained with these pleasures 4 or 5 days they supposed themselves rapt into Paradise, and then being again cast into a trance by the said drink, he caused them to be carried forth, and then would examine them of what they had seene, and by this delusion would make them resolute for any enterprize which he should appoint them, as to murther any Prince his enemy, for they feared not death in hope of their Mahumetical Paradise. But Haslor or Ulan after 3 years siege destroyed him and this his fools Paradise.Purchas.In another place Purchas tells the same tale, but calls the Impostor Aladeules, and says that Selim the Ottoman Emperor, destroyed his Paradise.The story is told by so many writers and with such difference of time and place, as wholly to invalidate its truth, even were the circumstances more probable.Travelling on further towards the south, I arrived at a certaine countrey called Melistorte, which is a very pleasant and fertile place. And in this countrey there was a certeine aged man called Senex de monte, who round about two mountaines had built a wall to inclose the sayd mountaines. Within this wall there were the fairest and most chrystall fountaines in the whole world: and about the sayd fountaines there were most beautiful virgins in great number, and goodly horses also, and in a word every thing that could be devised for bodily solace and delight, and therefore the inhabitants of the countrey call the same place by the name of Paradise.The sayd olde Senex, when he saw any proper and valiant young man, he would admit him into his paradise. Moreover by certaine conducts he makes wine and milke to flow abundantly. This Senex, when he hath a minde to revenge himselfe, or to slay any king or baron, commandeth him that is governor of the sayd paradise, to bring thereunto some of the acquaintance of the sayd king or baron, permitting him awhile to take his pleasure therein, and then to give him a certeine potion being of force to cast him into such a slumber as should make him quite voide of all sense, and so being in a profound sleepe to convey him out of his paradise: who being awaked, and seeing himselfe thrust out of the paradise, would become so sorrowfull, that he could not in the world devise what to do, or whither to turne him. Then would he go unto the foresaide old man, beseeching him that he might be admitted againe into his paradise: who saith unto him, you cannot be admitted thither, unlesse you will slay such or such a man for my sake, and if you will give the attempt onely whether you kill him or no, I wil place you againe in paradise, that there you may remaine alwayes: then would the party without faile put the same in execution, indevouring to murther all those against whom the sayd olde man had conceived any hatred. And therefore all the kings of the east stood in awe of the sayd olde man, and gave unto him great tribute.And when the Tartars had subdued a great part of the world, they came unto the sayd olde man, and tooke from him the custody of his paradise: who being incensed thereat, sent abroad divers desperate and resolute persons out of his forenamed paradise, and caused many of the Tartarian nobles to be slaine. The Tartars seeing this, went and besieged the city wherein the sayd olde man was, tooke him, and put him to a most cruell and ignominious death.Odoricus.The most particular account is given by that undaunted liar Sir John Maundevile.“Beside the Yle of Pentexoire, that is the Lond of Prestre John, is a gret Yle long and brode, that men clepen Milsterak; and it is in the Lordschipe of Prestre John. In that Yle is gret plentee of godes. There was dwellinge somtyme a ryche man; and it is not long sithen, and men clept him Gatholonabes; and he was full of cauteles and of sotylle disceytes: and had a fulle fair Castelle and a strong, in a mountayne, so strong and so noble that no man cowde devise a fairere ne a strengere. And he had let muren all the mountayne aboute with a strong walle and a fair. And with inne the walles he had the fairest gardyn that ony man might behold; and therein were trees beryinge all maner of frutes that ony man cowde devyse, and therein were also alle maner vertuous herbes of gode smelle, and alle other herbes also that beren faire floures, and he had also in that gardyn many faire welles, and beside the welles he had lete make faire halles and faire chambres, depeynted alle with gold and azure. And there weren in that place many dyverse thinges, and many dyverse stories: and of bestes and of bryddes that songen fulle delectabely, and moveden be craft that it semede that thei weren quyke. And he had also in his gardyn all maner of fowles and of bestes, that ony man myghte thinke on, for to have pley or desport to beholde hem. And he had also in that place, the faireste Damyseles that myghte ben founde under the age of 15 Zere, and the fairest zonge striplynges that men myghte gete of that same age: and all thei weren clothed in clothes of Gold fully rychely, and he seyde that tho weren Angeles. And he had also let make 3 welles faire and noble and all envyround with ston of Jaspre, of cristalle, dyapred with gold and sett with precious stones and grete orient Perles. And he had made a conduyt under erthe, so that the 3 Welles, at his list, on scholde renne milk, another wyn, and another hony and that place he clept Paradys. And whan that ony gode Knyght, that was hardy and noble, cam to see this Rialtee, he would lede him into his Paradys, and schewen him theise wondirfulle thinges to his desport, and the marveyllous and delicious song of dyverse Bryddes, and the faire Damyseles and the faire welles of mylk, wyn, and honey plentevous rennynge. And he woulde let make dyverse instrumentes of musick to sownen in an high Tour, so merily that it was joye for to here, and no man scholde see the craft thereof: and tho, he sayde, weren Aungeles of God, and that place was Paradys that God had behyghte to his friendes, sayingDabo vobis terram fluentem lacte & melle. And thanne wolde he maken hem to drynken of certeyn drynk, whereof anon thei sholden be dronken, and thanne wolde hem thinken gretter delyt than thei hadden before. And then wolde he seye to hem that zif thei wolde dyen for him and for his love, that after hire dethe thei scholde come to his Paradys, and their scholde ben of the age of the Damyseles, and thei scholde pleyen with hem and zit ben Maydenes. And after that zit scholde he putten hem in a fayrere Paradys, where that thei scholde see God of nature visibely in his Magestee and in his blisse. And than wolde he schewe hem his entent and seye hem, that zif thei wolde go sle such a Lord, or such a man, that was his Enemye or contrarious to his list, that thei scholde not drede to don it, and for to be sleyn therefore hemself: for aftir hire dethe he wolde putten hem into another Paradys, that was an 100 fold fairere than ony of the tothere: and there scholde thei dwellen with the most fairest Damyseles that myghte be, and pley with hem ever more. And thus wenten many dyverse lusty Bacheleres for to sle grete Lords, in dyverse Countrees, that weren his enemyes, and maden hemself to ben slayn in hope to have that Paradys. And thus often tyme he was revenged of his enemyes by his sotylle disceytes and false cauteles. And whan the worthe men of the Contree hadden perceyved this sotylle falshod of this Gatholonabes, thei assembled hem with force, and assayleden his Castelle, and slowen him, and destroyden all the faire places, and alle the nobletees of that Paradys. The place of the welles and of the walles and of many other thinges bene zit apertly sene, but the richesse is voyded clene, and it is not long gon sithen that place was destroyed.”Sir John Maundeville.

Purchas.

In another place Purchas tells the same tale, but calls the Impostor Aladeules, and says that Selim the Ottoman Emperor, destroyed his Paradise.

The story is told by so many writers and with such difference of time and place, as wholly to invalidate its truth, even were the circumstances more probable.

Travelling on further towards the south, I arrived at a certaine countrey called Melistorte, which is a very pleasant and fertile place. And in this countrey there was a certeine aged man called Senex de monte, who round about two mountaines had built a wall to inclose the sayd mountaines. Within this wall there were the fairest and most chrystall fountaines in the whole world: and about the sayd fountaines there were most beautiful virgins in great number, and goodly horses also, and in a word every thing that could be devised for bodily solace and delight, and therefore the inhabitants of the countrey call the same place by the name of Paradise.

The sayd olde Senex, when he saw any proper and valiant young man, he would admit him into his paradise. Moreover by certaine conducts he makes wine and milke to flow abundantly. This Senex, when he hath a minde to revenge himselfe, or to slay any king or baron, commandeth him that is governor of the sayd paradise, to bring thereunto some of the acquaintance of the sayd king or baron, permitting him awhile to take his pleasure therein, and then to give him a certeine potion being of force to cast him into such a slumber as should make him quite voide of all sense, and so being in a profound sleepe to convey him out of his paradise: who being awaked, and seeing himselfe thrust out of the paradise, would become so sorrowfull, that he could not in the world devise what to do, or whither to turne him. Then would he go unto the foresaide old man, beseeching him that he might be admitted againe into his paradise: who saith unto him, you cannot be admitted thither, unlesse you will slay such or such a man for my sake, and if you will give the attempt onely whether you kill him or no, I wil place you againe in paradise, that there you may remaine alwayes: then would the party without faile put the same in execution, indevouring to murther all those against whom the sayd olde man had conceived any hatred. And therefore all the kings of the east stood in awe of the sayd olde man, and gave unto him great tribute.

And when the Tartars had subdued a great part of the world, they came unto the sayd olde man, and tooke from him the custody of his paradise: who being incensed thereat, sent abroad divers desperate and resolute persons out of his forenamed paradise, and caused many of the Tartarian nobles to be slaine. The Tartars seeing this, went and besieged the city wherein the sayd olde man was, tooke him, and put him to a most cruell and ignominious death.

Odoricus.

The most particular account is given by that undaunted liar Sir John Maundevile.

“Beside the Yle of Pentexoire, that is the Lond of Prestre John, is a gret Yle long and brode, that men clepen Milsterak; and it is in the Lordschipe of Prestre John. In that Yle is gret plentee of godes. There was dwellinge somtyme a ryche man; and it is not long sithen, and men clept him Gatholonabes; and he was full of cauteles and of sotylle disceytes: and had a fulle fair Castelle and a strong, in a mountayne, so strong and so noble that no man cowde devise a fairere ne a strengere. And he had let muren all the mountayne aboute with a strong walle and a fair. And with inne the walles he had the fairest gardyn that ony man might behold; and therein were trees beryinge all maner of frutes that ony man cowde devyse, and therein were also alle maner vertuous herbes of gode smelle, and alle other herbes also that beren faire floures, and he had also in that gardyn many faire welles, and beside the welles he had lete make faire halles and faire chambres, depeynted alle with gold and azure. And there weren in that place many dyverse thinges, and many dyverse stories: and of bestes and of bryddes that songen fulle delectabely, and moveden be craft that it semede that thei weren quyke. And he had also in his gardyn all maner of fowles and of bestes, that ony man myghte thinke on, for to have pley or desport to beholde hem. And he had also in that place, the faireste Damyseles that myghte ben founde under the age of 15 Zere, and the fairest zonge striplynges that men myghte gete of that same age: and all thei weren clothed in clothes of Gold fully rychely, and he seyde that tho weren Angeles. And he had also let make 3 welles faire and noble and all envyround with ston of Jaspre, of cristalle, dyapred with gold and sett with precious stones and grete orient Perles. And he had made a conduyt under erthe, so that the 3 Welles, at his list, on scholde renne milk, another wyn, and another hony and that place he clept Paradys. And whan that ony gode Knyght, that was hardy and noble, cam to see this Rialtee, he would lede him into his Paradys, and schewen him theise wondirfulle thinges to his desport, and the marveyllous and delicious song of dyverse Bryddes, and the faire Damyseles and the faire welles of mylk, wyn, and honey plentevous rennynge. And he woulde let make dyverse instrumentes of musick to sownen in an high Tour, so merily that it was joye for to here, and no man scholde see the craft thereof: and tho, he sayde, weren Aungeles of God, and that place was Paradys that God had behyghte to his friendes, sayingDabo vobis terram fluentem lacte & melle. And thanne wolde he maken hem to drynken of certeyn drynk, whereof anon thei sholden be dronken, and thanne wolde hem thinken gretter delyt than thei hadden before. And then wolde he seye to hem that zif thei wolde dyen for him and for his love, that after hire dethe thei scholde come to his Paradys, and their scholde ben of the age of the Damyseles, and thei scholde pleyen with hem and zit ben Maydenes. And after that zit scholde he putten hem in a fayrere Paradys, where that thei scholde see God of nature visibely in his Magestee and in his blisse. And than wolde he schewe hem his entent and seye hem, that zif thei wolde go sle such a Lord, or such a man, that was his Enemye or contrarious to his list, that thei scholde not drede to don it, and for to be sleyn therefore hemself: for aftir hire dethe he wolde putten hem into another Paradys, that was an 100 fold fairere than ony of the tothere: and there scholde thei dwellen with the most fairest Damyseles that myghte be, and pley with hem ever more. And thus wenten many dyverse lusty Bacheleres for to sle grete Lords, in dyverse Countrees, that weren his enemyes, and maden hemself to ben slayn in hope to have that Paradys. And thus often tyme he was revenged of his enemyes by his sotylle disceytes and false cauteles. And whan the worthe men of the Contree hadden perceyved this sotylle falshod of this Gatholonabes, thei assembled hem with force, and assayleden his Castelle, and slowen him, and destroyden all the faire places, and alle the nobletees of that Paradys. The place of the welles and of the walles and of many other thinges bene zit apertly sene, but the richesse is voyded clene, and it is not long gon sithen that place was destroyed.”

Sir John Maundeville.

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