The Voyages of Marco Polo. Марко Поло

they call Cham as we have said, are related by Marcus Paulus the Venetian in a certain Book of his which has been translated by me into Latin out of the Lombardic Vernacular. Having gained the notice of the Emperor himself and become attached to his service, he passed nearly 27 years in the Tartar countries."[5]

      Again we have that mention of Marco by Friar Jacopo d'Acqui, which we have quoted in connection with his capture by the Genoese, at p. 54.[6] And the Florentine historian GIOVANNI VILLANI,[7] when alluding to the Tartars, says:—

      "Let him who would make full acquaintance with their history examine the book of Friar Hayton, Lord of Colcos in Armenia, which he made at the instance of Pope Clement V., and also the Book called Milione which was made by Messer Marco Polo of Venice, who tells much about their power and dominion, having spent a long time among them. And so let us quit the Tartars and return to our subject, the History of Florence."[8]

      [Sidenote: Further contemporary references.]

      77. Lastly, we learn from a curious passage in a medical work by PIETRO OF ABANO, a celebrated physician and philosopher, and a man of Polo's own generation, that he was personally acquainted with the Traveller. In a discussion on the old notion of the non-habitability of the Equatorial regions, which Pietro controverts, he says:[9]

      [Illustration: Star at the Antarctic as sketched by Marco Polo[10].]

      "In the country of the ZINGHI there is seen a star as big as a sack. I know a man who has seen it, and he told me it had a faint light like a piece of a cloud, and is always in the south.[11] I have been told of this and other matters by MARCO the Venetian, the most extensive traveller and the most diligent inquirer whom I have ever known. He saw this same star under the Antarctic; he described it as having a great tail, and drew a figure of it thus. He also told me that he saw the Antarctic Pole at an altitude above the earth apparently equal to the length of a soldier's lance, whilst the Arctic Pole was as much below the horizon. 'Tis from that place, he says, that they export to us camphor, lign-aloes, and brazil. He says the heat there is intense, and the habitations few. And these things he witnessed in a certain island at which he arrived by Sea. He tells me also that there are (wild?) men there, and also certain very great rams that have very coarse and stiff wool just like the bristles of our pigs."[12]

      In addition to these five I know no other contemporary references to Polo, nor indeed any other within the 14th century, though such there must surely be, excepting in a Chronicle written after the middle of that century by JOHN of YPRES, Abbot of St. Bertin, otherwise known as Friar John the Long, and himself a person of very high merit in the history of Travel, as a precursor of the Ramusios, Hakluyts and Purchases, for he collected together and translated (when needful) into French all of the most valuable works of Eastern Travel and Geography produced in the age immediately preceding his own.[13] In his Chronicle the Abbot speaks at some length of the adventures of the Polo Family, concluding with a passage to which we have already had occasion to refer:

      "And so Messers Nicolaus and Maffeus, with certain Tartars, were sent a second time to these parts; but Marcus Pauli was retained by the Emperor and employed in his military service, abiding with him for a space of 27 years. And the Cham, on account of his ability despatched him upon affairs of his to various parts of Tartary and India and the Islands, on which journeys he beheld many of the marvels of those regions. And concerning these he afterwards composed a book in the French vernacular, which said Book of Marvels, with others of the same kind, we do possess." (Thesaur. Nov. Anecdot. III. 747.)

      [Sidenote: Curious borrowings from Polo in the Romance of Bauduin de

       Sebourc.]

      78. There is, however, a notable work which is ascribed to a rather early date in the 14th century, and which, though it contains no reference to Polo by name, shows a thorough acquaintance with his book, and borrows themes largely from it This is the poetical Romance of Bauduin de Sebourc, an exceedingly clever and vivacious production, partaking largely of that bantering, half-mocking spirit which is, I believe, characteristic of many of the later mediaeval French Romances.[14] Bauduin is a knight who, after a very wild and loose youth, goes through an extraordinary series of adventures, displaying great faith and courage, and eventually becomes King of Jerusalem. I will cite some of the traits evidently derived from our Traveller, which I have met with in a short examination of this curious work.

      Bauduin, embarked on a dromond in the Indian Sea, is wrecked in the territory of Baudas, and near a city called Falise, which stands on the River of Baudas. The people of this city were an unbelieving race.

      "Il ne créoient Dieu, Mahon, né Tervogant,

       Ydole, cruchéfis, déable, né tirant." P. 300.

      Their only belief was this, that when a man died a great fire should be made beside his tomb, in which should be burned all his clothes, arms, and necessary furniture, whilst his horse and servant should be put to death, and then the dead man would have the benefit of all these useful properties in the other world.[15] Moreover, if it was the king that died—

      "Sé li rois de la terre i aloit trespassant,

       * * * * *

       Si fasoit-on tuer, .viij. jour en un tenant,

       Tout chiaus c'on encontroit par la chité passant,

       Pour tenir compaingnie leur ségnor soffisant.

       Telle estoit le créanche ou païs dont je cant!"[16] P. 301.

      Baudin arrives when the king has been dead three days, and through dread of this custom all the people of the city are shut up in their houses. He enters an inn, and helps himself to a vast repast, having been fasting for three days. He is then seized and carried before the king, Polibans by name. We might have quoted this prince at p. 87 as an instance of the diffusion of the French tongue:

      "Polibans sot Fransois, car on le doctrina:

       j. renoiés de Franche. vij. ans i demora,

       Qui li aprist Fransois, si que bel en parla." P. 309.

      Bauduin exclaims against their barbarous belief, and declares the Christian doctrine to the king, who acknowledges good points in it, but concludes:

      "Vassaus, dist Polibans, à le chière hardie,

       Jà ne crerrai vou Dieux, à nul jour de ma vie;

       Né vostre Loy ne vaut une pomme pourie!" P. 311.

      Bauduin proposes to prove his Faith by fighting the prince, himself unarmed, the latter with all his arms. The prince agrees, but is rather dismayed at Bauduin's confidence, and desires his followers, in case of his own death, to burn with him horses, armour, etc., asking at the same time which of them would consent to burn along with him, in order to be his companions in the other world:

      "Là en i ot. ij'e. dont cascuns s'escria:

       Nous morons volentiers, quant vo corps mort sara!"[17] P. 313.

      Bauduin's prayer for help is miraculously granted; Polibans is beaten, and converted by a vision. He tells Bauduin that in his neighbourhood, beyond Baudas—

      "ou. v. liewes, ou. vi.

       Ché un felles prinches, orgoellieus et despis;

       De la Rouge-Montaingne est Prinches et Marchis.

       Or vous dirai comment il a ses gens nouris:

       Je vous di que chius Roys a fait un Paradis

       Tant noble et gratieus, et plain de tels déliis,

       * * * * *

       Car en che Paradis est un riex establis,

       Qui se partist en trois, en che noble pourpris:

       En l'un coert li clarés, d'espises bien garnis;

       Et en l'autre li miés, qui les a resouffis;

       Et li vins di pieument i queurt par droit avis—

       * * * * *

       Il n'i vente, né gèle. Che liés est de samis,

       De riches dras de soie, bien ouvrés à devis.

       Et aveukes