SECTION XVI. Of the four Solemn Feasts held yearly by the Great Khan
   The great khan celebrates four great feasts every year; on the anniversaries of his birth, his circumcision, his coronation, and his marriage. Sitting upon his throne of state, all his kindred, barons, and stage-players, attend in great ceremony and in rich attire; the highest order being dressed in green, the second in red, and the third in yellow, all girt with golden girdles, half a foot broad, and every one holding a small ivory tablet in his hand, they all stand in regular order, keeping the most profound silence. On the outside, all the stage-players, and the musicians, with their musical instruments, are arranged. In one of the corners of a certain great gallery, all the philosophers or magicians attend, waiting for certain hours and moments, and when the fortunate moment is arrived, a crier calleth out in a loud voice, "Prostrate yourselves before the emperor," and then all fall upon their faces. After a certain interval, the crier again orders the whole assembly to rise up, and they do so. At another particular moment, fixed by the philosophers, orders are given in a loud voice, for every one to stop their ears with their fingers; afterwards they are called upon to take out their fingers. Many similar things are performed in this manner, which they pretend to be significant, but which, being vain and ridiculous, I gave no attention to, and am not inclined to write. When the hour of music comes, the philosophers give the word, and they all sound their instruments, making a great and melodious noise; after which, orders are given to cease from the music. Then come the women musicians, who sing sweetly before the emperor, which I thought delightful. After them, the lions are led in, and are made to pay their obeisance to the emperor. Then the jugglers cause golden cups, full of wine, to fly up and down in the air, and to apply themselves to mens mouths, that they may drink. And many other strange things are performed, which I omit to mention, as no one would believe me.
   I was informed by certain credible persons, that in the mountains of Kapsei, in the kingdom of Kalor, which is in the dominions of the great khan, there grow certain gourds, or pompions, which open when ripe, and a little beast is found within them, resembling a young lamb. I have likewise heard, that there grow certain trees upon the shore of the Irish sea, which carry a fruit like gourds, and that these fall into the sea at certain times, and are changed into birds called Bernacles.

SECTION XVII. Of various Provinces and Cities of the East
   After a residence of three years in Cambalu, I departed from the empire of Kathay, and travelled fifty days to the west, when I arrived in the dominions of Pretegoani579, whose principal city is Cosan. Continuing my journey for many days, I came to the province of Casan, which is well inhabited, and one of the first countries in the world, for abundance of provisions, and commodities of all kinds, especially of chesnuts; and, is so extremely populous, that, on leaving the gates of any one city, we may always have the gates of another within sight. This country is fifty days journey in breadth, and it is above sixty days journey in length. This is one of the twelve great provinces belonging to the great khan.
   Farther on, I came into another kingdom belonging to the khan, called Tebek or Thibet, which is, in my opinion, more abundant in bread and wine than any other country in the world. The inhabitants mostly dwell in tents of black felt, The principal city is surrounded by beautiful walls, built of large white and black stones, disposed chequerwise; and all the highways of the country are well paved. In this country, from certain religious notions, no one dares shed the blood of a man, or of any beast. The Abassi, who is their Pope, dwells in the city already mentioned, being the head or prince of all the idolaters, on whom he bestows gifts; just as our Pope of Rome considers himself to be the head of all the Christians. The women of this country wear a prodigious number of ornaments, and they have two long teeth like the tusks of a boar. When any man dies in this country, his son assembles all the priests and musicians that he can procure, to do honour to his father, whose body he causes to be carried out into the fields, accompanied by all the kindred, friends, and neighbours of the family. Then the priests, with great solemnity, cut off the head of the deceased, which they give to his son; after which, they divide the whole body into small pieces, which they leave strewed about the place; and then the whole company return home in solemn procession, accompanied with prayers, the son bearing his fathers head. On their departure from the field, the vultures of the country, accustomed to similar banquets, come down from the mountains, and carry off all the remains of the deceased person; who is thereupon pronounced holy, because the angels of God, as they say, have carried him to paradise. When the procession returns to the dwelling of the deceased, the son boils the head of his father, and eats the flesh, converting the skull into a drinking cup, out of which he, and all his family, and kindred, carouse with much, mirth and solemnity, in remembrance of his father. This nation has many other vile and abominable customs, which I refrain from describing, because no one would believe them unseen.

SECTION XVIII. Of a certain Rich Man, who was Fed by fifty Virgins
   While in the province of Mangi, or Southern China, I passed by the palace of a rich man, who is continually attended upon by fifty young virgins, who feed him at every meal as a bird feeds her young; and all the time they are so employed, they sing to him most sweetly. The revenues of this man are thirty toman of tagars of rice, each toman being 10,000 tagars, and one tagar is the burthen of an ass. His palace is two miles in circuit, and is paved with alternate plates of gold and silver. Near the wall of his palace, there is an artificial mound of gold and silver, having turrets and steeples, and other magnificent ornaments, contrived for the solace and recreation of this great man.580 I was further informed, that there are four such great men in the kingdom of Mangi. It is reckoned a great mark of dignity, among the great men of this country, to have their nails of great length; more especially their thumb nails, which are sometimes of sufficient length to be wrapped round the hand. The beauty, and even the rank of their women is supposed to consist in the smallness of their feet; for which reason, mothers bind up the feet of their daughters when young, to prevent them from growing large.

SECTION XIX. Of the Old Man of the Mountain
   Proceeding on my travels towards the south, I arrived at a certain pleasant and fertile country, called Melistorte581, in which dwells a certain aged person called the Old Man of the Mountain. This person had surrounded two mountains by a high wall, within which he had the fairest gardens, and finest fountains in the world, inhabited by great numbers of most beautiful virgins. It was likewise supplied with fine horses, and every article that could contribute to luxury and delightful solace; on which account it was called by the people of the country the terrestrial paradise. Into this delightful residence, the old man used to entice all the young and valiant men he could procure, where they were initiated into all the delights of the earthly paradise, in which milk and wine flowed in abundance, through certain hidden conduits. When desirous of assassinating any prince or nobleman, who had offended him, the old man would order the governor of his paradise to entice into that place, some acquaintance or servant of the prince or baron whom he wished to slay. Allowing this person to take a full taste of the delights of the place, he was cast into a deep sleep by means of a strong potion, in which state he was removed from paradise. On recovering from his sleep, and finding himself excluded from the pleasures of paradise, he was brought before the old man, whom he entreated to restore him to the place from whence he had been taken. He was then told, that, if he would slay such or such a person, he should not only be permitted to return into paradise, but should remain there forever. By these means the old man used to get all those murdered, against whom he had conceived any displeasure; on which account all the kings and princes of the east stood in awe of him, and paid him tribute.
   When the Tartars had subdued a large portion of the earth, they came into the country of the old man, and took from him his paradise. Being greatly incensed at this, he sent out many of his resolute and desperate dependents, by whom numbers of the Tartar nobles were slain. Upon this, the Tartars besieged the city of the old man of the mountain; and, making him prisoner, they put him to a cruel and ignominious death.

SECTION XX. Of several wonderful things in those parts
   In that place582, the friars have the special gift, that, through the power of the name of Jesus Christ, and of his precious blood, which was shed on the cross for the remission of our sins, they speedily expel devils from those who are possessed. And as there are many possessed persons in those parts, they are brought bound, from the distance of ten days journey all around, to the friars; and being dispossessed of the unclean spirits, they immediately believe in Christ, who hath delivered them, and are baptized in his name, delivering up to the friars all their idols, and the idols of their cattle, which are usually made of felt, or of womens hair. Then the friars kindle a great fire in some public place, into which they cast the idols before all the people. At the first, the idols used to come out of the fire; but the friars, having sprinkled the fire with holy water, threw in the idols again, where they were consumed to ashes; and the devils fled away in the likeness of black smoke, when a noise was heard in the air, crying out aloud, "Behold how I am expelled from my habitation!" By these means, the friars have baptized great multitudes; but they mostly return soon again to their idols, on which account, the friars have continually to abide among them, to exhort and instruct them in the faith.
   I saw another terrible thing in those parts. Passing by a certain valley, near a pleasant river, I saw many dead bodies therein, and I heard issuing therefrom many sweet and harmonious musical sounds, especially of lutes; insomuch that I was much amazed. This valley is at least seven or eight miles long, into which, whoever enters, is sure to die immediately; for which cause, all who travel by that way pass by on one side, no one being able to travel through that valley and live. But I was curious to go in, that I might see what it contained. Making therefore my prayers, and recommending myself to God, I entered in, and saw such vast quantities of dead bodies, as no one would believe, unless he had seen them with his own eyes. At one side of the valley, I saw the visage of a man upon a stone, which stared at me with such a hideous aspect, that I thought to have died on the spot. But I ceased not to sign myself with the sign of the cross, continually saying "The Word became flesh, and dwelt with us." Yet I dared not to approach nearer than seven or eight paces; and at length, I fled to another part of the valley. I then ascended a little sand hill; from whence, looking around, I saw on every side the before mentioned lutes, which seemed to me to sound of themselves in a most miraculous manner, without the aid of any musicians. On the top of this sand hill, I found great quantities of silver, resembling the scales of fishes, and gathered some of this into the bosom of my habit, to shew as a wonder; but, my conscience rebuking me, I threw it all away, and so, by the blessing of God, I departed in safety. When the people of the country knew that I had returned alive from the valley of the dead, they reverenced me greatly; saying, that the dead bodies were subject to the infernal spirits, who were in use to play upon lutes, to entice men into the valley, that they might die; but as I was a baptized and holy person, I had escaped the danger. Thus much I have related, which I certainly beheld with mine own eyes; but I have purposely omitted many wonderful things, because those who had not seen them would refuse to believe my testimony

SECTION XXI. Of the Honour and Reverence shewn to the Great Khan
   I shall here report one thing more concerning the great khan of Cathay, of which I was a witness. It is customary, when he travels through any part of his wide dominions, that his subjects kindle fires before their doors, in such places as he means to pass, into which they fling spices and perfumes, that he may be regaled by their sweet odour. And numberless multitudes flock from all quarters, to meet him, and do him homage. Upon a certain time, when the approach of the khan to Cambalu was announced, one of our bishops, together with several minorite friars and myself, went out two days journey from the city to meet him. When we came nigh to his presence, we bore aloft a cross upon a pole, and began to sing Veni Creator, in a loud voice, while I carried the censer. When he came up to the place where we were singing by the way side, he called us to come towards him; for no man dare approach within a stones throw of his chariot, unless called, except those only who are appointed to attend upon his person. When we came near, he took off his cap or helmet, of inestimable value, and did reverence to the cross. I immediately put incense into the censer; and the bishop, taking the censer into his own hands, perfumed the khan, and gave him his benediction. Besides this, as those who approach the great khan always bring with them some offering to present to him, according to the ancient law. "Thou shalt not come empty handed into my presence," so we carried some apples along with us, and reverently offered them to him on a salver; and he was pleased to take two of our apples, of one of which he eat a part. The khan then gave a sign for us to depart, lest we might have been injured by the crowd of horses; upon which we turned aside to certain of his barons, who had been converted to the Christian faith, and who were then in his train, to whom we offered the remainder of our apples, which they joyfully received, as If we had made them some great gift.

SECTION XXII. Conclusion of the Travels, and Account of the Death of Friar Oderic
   All the above were put down in writing by friar William de Solanga, as dictated to him by friar Oderic, in the year of our Lord 1330, in the month of May, and in the place of St Anthony at Padua. He hath not attempted to render these relations into fine Latin, or in an eloquent style, but hath written them even as rehearsed by Oderic himself.
   I, friar Oderic of Portenau, in the Friuli, of the order of minorites, do hereby testify, and bear witness to the reverend father Guidotus, minister of the province of St Anthony, in the marquisate of Trevigi, by whom I was commanded so to do, that all which is here written, was either seen by myself or reported to me by credible and worthy persons; and the common report of the countries through which I travelled, testifies all those things which I have seen and related to be true. Many other wonderful things I have omitted, because they were not seen by myself. It is farther mine intention, soon again to travel into foreign and far distant lands, in which I may live or die, as it may please the Almighty Disposer of events.
   In the year of our Lord 1331, friar Oderic, resolving to enter upon his intended journey, determined to present himself before Pope John XXII583 on purpose to receive his benediction, that his labour might be the more prosperous; as he intended to travel into the countries of the infidels, with certain friars who had agreed to accompany him. While journeying to the residence of the pope, and not far distant from the city of Pisa, he was encountered by an old man in the garb of a pilgrim, who saluted him by name, saying, "Hail to you, friar Oderic." And when Oderic inquired how he should know him, the old man answered, "While you were in India, I well knew both you and your holy purpose; but now be warned from me, and return to the convent whence you came, for in ten days you shall depart out of this world." Upon this the old man immediately vanished, from his sight; and Oderic, amazed at his words, determined to return to his convent, which he did in perfect health, feeling no illness, or decay of his body or faculties. And ten days afterwards, being then in his convent at Udina, in the province of Padua, and having received the holy communion, as preparing himself unto God, yea, being strong and sound of body, he happily rested in the Lord, according as it had been revealed. Which holy death was signified unto the foresaid supreme pontiff, under the hand of a public notary, in the following words:
   "On the 14th of January, in the year of our Lord 1331, the blessed Oderic, a friar of the minorite order, deceased in Christ; at whose prayers God shewed many and sundry miracles, which I, Guetelus, public notary of Udina, son of Dora. Damiano de Portu Gruario, at the command and direction of the noble lord Conradus, of the borough of Gastaldion, one of the council of Udina, have written down with good faith to the best of my abilities; and I have delivered a copy of the same to the friars minors: Yet not of the whole, because they are innumerable, and too difficult for, me to write."

CHAPTER XIII.
Travels of Sir John Mandeville into the East, in 1322584

   The travels of Sir John Mandevil, or Mandeville, are to be found in Latin in Haklyuts collection. An edition of this strange performance was published in 8vo. at London in 1727, by Mr Le Neve, from a MS. in the Cotton Library. This old English version is said to have been made by the author from his own original composition in Latin. It is a singular mixture of real or fictitious travels, and compilation from the works of others without acknowledgement, containing many things copied from the travels of Oderic, and much of it is culled, in a similar manner, from the writings of the ancients. Though, from these circumstances, it is a work of no authenticity and unworthy of credit, it has been judged indispensable to give some account of its nature and contents.
   Mandeville affirms that he was descended of an ancient and noble family, and was born at St Albans. After receiving the rudiments of a liberal education, he says that he studied mathematics, physic, and divinity, and wrote books on all these sciences; and became expert in all the exercises then befitting a gentleman. Having a desire to travel, he crossed the sea in 1322, or 1332, for different manuscripts give both dates, and set out on a journey through France towards the Holy Land, a description of which country, replete with monkish tales, and filled with the most absurd holy fables, occupies half of his ridiculous book. In the very outset he pretends to have visited India, and the Indian islands, and other countries; all of which appears to be fabulous, or interpolation. Before proceeding to the Holy Land, perhaps the sole country which he really visited, he gives various routes or itineraries to and from Constantinople, containing no personal adventures, or any other circumstances that give the stamp of veracity; but abundance of nonsensical fables about the cross and crown of our Saviour, at the imperial city.
   He pretends to have served in the army of the sultan of Egypt, whom he calls Mandybron, who must have been Malek el Naser Mohammed, who reigned from 1310 to 1341, and states a war against the Bedouins, or Arabs of the desert, as the scene of his own exploits. Yet he seems to have been entirely unacquainted with Egypt, and gives only a slight mention of Cairo. He represents the sultan as residing in Bablyon, and blunders into pedantic confusion between Babylon in Egypt, and Babylon in Chaldea, all of which is probably an injudicious complement from books common at the time.
   About the middle of the book he gives some account of the ideas of the Saracens concerning Christ; and then falls into a roaming description of various countries, obviously compiled without consideration of time or changes of people and names; deriving most of his materials from ancient authors, particularly from Pliny, and describing Mesopotamia, Chaldea, Albania, Hircania, Bactria, Iberia, and others, as if such had actually existed in the geography of the fourteenth century. Where any thing like modern appears, it is some childish fable, as that the ark of Noah was still visible on mount Ararat. He even gives the ancient fable of the Amazons, whom he represents as an existing female nation.
   He next makes a transition to India, without any notice of his journey thither; arid gravely asserts that he has often experienced, that if diamonds be wetted with May-dew, they will grow to a great size in a course of years. This probably is an improvement upon the Arabian philosophy or the production of pearls by the oysters catching that superlative seminal influence. The following singular article of intelligence respecting India, may be copied as a specimen of the work: "In that countree growen many strong vynes: and the women drynken wyn, and men not: and the women shaven hire berdes, and the men not." From India he proceeds to the island of Lamary, the Lambri of Marco Polo; and by using the Italian term "the star transmontane," at once betrays the source of his plagiarism. His descriptions seem disguised extracts from Polo, with ridiculous exaggerations and additions; as of snail shells so large as to hold many persons. His account of the pretended varieties of the human race, as of nations of Hermaphrodites, and others equally ridiculous, which he places in separate islands of the Indian ocean, are mere transcripts from Pliny.
   His accounts of Mangi and Kathay, or southern and northern China, are most inaccurately stolen from Marco Polo, and disguised or rather disfigured to conceal the theft. "The city with twelve thousand bridges, has twelve principal gates, and in advance from each of these a detached town, or great city, extends for three or four miles." Though he pretends to have resided three years in Cambalu, he does not seem to have known the name of the khan, whom he served for fifteen months against the king of Mangi. Leaving Cathay he goes into Tharsis, Turquescen, Corasine, and Kommania, in which he seems to have transcribed from Oderic; and makes Prester John emperor of India, a country divided into many islands by the great torrents which descend from Paradise! He gives also an account of a sea of sand and gravel, entirely destitute of water, the Mare arenosum of Oderic; to which he adds that it moves in waves like the ocean. Though he makes Prester John sovereign of India, he assigns Susa in Persia for his residence; constructs the gates of his palace of sardonyx, its bars of ivory, its windows of rock crystal, and its tables of emeralds; while numerous carbuncles, each one foot in length, served infinitely better than lamps to illuminate the palace by night. To many absurdities, apparitions, and miracles, copied and disguised from Oderic, he adds two islands in the middle of the continent, one inhabited by giants thirty feet high, while their elder brethren in the other are from forty-five to fifty feet.
   He borrows many fabulous stories from Pliny, and from the romances of the middle, ages, yet so ignorantly as to reverse the very circumstances of his authors. Andromeda is not the lady who was rescued by Perseus, but the monster by which she was to have been devoured. Two islands in India, one called Brahmin, and the other Gymnosophist. And a thousand other fictions and absurdities, too ridiculous even for the credulity of children. Of this worse than useless performance, the foregoing analysis is perhaps more than sufficient for the present work. –E.

CHAPTER XIV.
Itinerary of Pegoletti, between Asof and China, in 1355585

   In the year 1355, Francisco Balducci Pegoletti, an Italian, wrote a system of commercial geography, of great importance, considering the period in which it was written. Its title translated into English, is, "Of the Divisions of Countries, and of their Measures, Merchandize, and other things useful to be known by the Merchants of various parts of the World." All of this curious work which has any reference to our present undertaking, is the chapter which is entitled, "Guide or the Route from Tana to Kathay, with Merchandize, and back again." This is published entire by J. R. Forster, with several learned notes and illustrations, and is here reprinted.
   * * * * *
   From Tana or Asof to Gintarchan or Astracan586, is twenty-five days journey with waggons drawn by oxen; but may be accomplished in ten or twelve days, if the waggons are drawn by horses. On the road one meets with a great number of armed Moccols, Moguls or Mongals. From Gintarchan to Sara587 by the river, it is only one days sail; but from Sara to Saracanco588, it takes eight days by water; one may, however, travel either by land or water, whichever is most agreeable; but it costs much less expence to go with merchandize by water. From Saracanco to Organci589 is a journey of twenty days with loaded camels; and whoever travels with merchandize, will do well to go to Organci, as it is a very convenient place for the expeditious sale of goods. From Organci to Oltrarra590, it is thirty-five or forty days journey, with camels: But in going direct from Saracanco to Oltrarra, it takes fifty days journey; and if one has no merchandize, it is a better way than to go by Organci. From Oltrarra to Armalecco591, it is forty-five days journey with loaded asses, and in this road, one meets every day with Moguls. From Armalecco to Camexu592, it is seventy days journey on asses; and from Camexu to a river called the Kara Morin593, it is fifty days journey on horses. From this river, the traveller may go to Cassai594 to dispose of his silver there, as it is an excellent station for the expeditious sale of merchandize; and from Cassai, he may go through the whole land of Gattay or Kathay, with the money he has received at Cassai for his silver595. This money is of paper, and called balischi, four of which balischies are equal to one silver somno596. From Cassai to Galmalecco597, which is the capital of the empire of Kathay, it is thirty days journey.
   * * * * *
   If the reader has any idea of the difficulty attendant on making out so many places, disguised by a vicious orthography, a difficulty, which is still more increased by the necessity there is for determining, with accuracy, the situation of these places, and their probable distances from each other, he will be ready to allow that the task is certainly not very trifling, nor to be accomplished without much labour. In the foregoing itinerary, Pegoletti certifies the existence of the paper money which had been previously mentioned by Rubraquis, Haitho, Marco Polo, and Oderic: Some of these authors describe it as having been fabricated of cotton paper; while others remark very justly, that it was made of the bark of the paper mulberry tree. Oderic calls it Balis, Pegoletti gives it the name of Balis-chi. A Jesuit named Gabriel de Magaillans, pretends that Marco Polo was mistaken in regard to this paper money; but the concurrent testimony of five other credible witnesses of the fact, is perfectly conclusive that this paper money did actually exist during the first Mogul dynasty, the descendants of Zinghis, called the legal tribe of Yu by the Chinese. On the downfall of that race it was abolished.
   Supposing the station on the Kara-morin and Cassai to be the same, which is highly probable, the whole journey in this itinerary, from Asof to Pekin, extends to 276 days, besides nine days more by water, or 285 in all; so that allowing for delays, rests, accidents, and occasional trafficking, a whole year may fairly be allowed, and as much for the return

CHAPTER XV.
Voyages of Nicolo and Antonio Zeno in 1380598



INTRODUCTION
   Although we have admitted this article into our collection, on the authority of Ramusio and J. R. Forster, we are disposed to consider the whole as a fabrication, altogether unworthy of any credit. The first section, indeed, may possibly have had some foundation in truth, as the Zenos may have navigated about the close of the fourteenth century to the Orkneys, and some imperfect and disfigured narrative of their voyage may have fallen into the hands of Marcolini, the author or editor of these strangely distorted and exaggerated or pretended voyages. In regard to the second section, unless we could suppose, that, by Estoitland and Drogio, some strangely distorted account of different districts in Ireland were meant to be enigmatically conveyed, the whole of that section must be pronounced a palpable and blundering forgery. But it appears obviously intended by the relater, to impress upon his readers, that some portion of the western hemisphere, afterwards named America, had been visited by Antonio Zeno; and the high probability is, that Marcolini, a patriotic Venetian, had invented the whole story, on purpose to rob the rival republic of Genoa of the honour of haying given birth to the real discoverer of the New World. If there be any truth whatever in the voyages of the Zenos, it is only to be found in the first section of this chapter; and even there the possible truth is so strangely enveloped in unintelligible names of persons and places, as to be entirely useless. The second section is utterly unworthy of the slightest serious consideration; and must either have been a posterior fabrication, engrafted upon an authentic, but ignorantly told narrative; or the seeming possibility of the first section was invented to give currency to the wild forgery of the second. Latin books, a library, gold, ships, and foreign trade, corn, beer, numerous towns and castles, all in the most northern parts of America in the fourteenth century, where only nomadic savages had ever existed, are all irrefragable evidence, that the whole, or at least that portion of the voyages of the Zenos, is an idle romance. To increase the absurdity, as if to try the gullability of the readers, Dedalus, a king of Scotland! is assumed to have been the first discoverer of the Western World; and his son Icarus is introduced to give his name to a civilized island, already named Estoitland in the narrative.
   After this decided opinion of the falsehood and absurdity of the whole of this present chapter, it may be necessary to state, that, in a work so general and comprehensive as that we have undertaken, it did not seem advisable or proper to suppress an article which had been admitted into other general collections of voyages and travels. The remainder of this introduction is from the work of Mr J. R, Forster, extracted partly from Ramusio, and partly consisting of an ingenious attempt to explain and bolster up the more than dubious production of Marcolini: But these observations are here considerably abridged; as an extended, grave, and critical commentary on a narrative we believe fabulous, might appear incongruous, though it did not seem proper to omit them altogether. –E.
   The family of Zeno, in Venice, was very ancient, and not only of the highest rank of nobility, but celebrated for the performance of great actions, and the highest offices of the state had been filled from time immemorial by persons of the family. About the year 1200, Marin Zeno assisted in the conquest of Constantinople, and he was Podesta, or governor of that city, about 1205. He had a son named Pietro Zeno, who was father to Rinieri Zeno, who was elected doge, or Duke of Venice, in 1282, and governed the republic for seventeen years, during which period he waged a successful war against the Genoese. he adopted Andrea, the son of his brother Marco, who was afterwards raised to be captain-general of the Venetian fleet, in the war against Genoa. Rinieri Zeno, the son of Andrea, was the father of Pietro Zeno, who, in 1362, was captain-general of the Venetian squadron in the allied fleet of the Christians against the Turks, and had the surname of Dracone, from the figure of a dragon which he wore on his shield. Pietro had three sons; Carlo Leone, the eldest, who was procurator and captain-general of the fleet: of the republic, and; rescued, her from imminent danger in a war in which, almost all Europe was leagued for her destruction; the second, Nicolo, called likewise il Cavaliere, or the night, shewed great valour in the last mentioned war of Chioggia against the Genoese; Antonio was the youngest.
   Francesco Marcolini, a learned Italia, extracted the whole of the ensuing relation from the original letters of the two Zenos, Nicole and Antonio, which is published in the collection of Ramusio; and declares that Antonio laid down all the particulars of these voyages, and of the countries he and his brother had visited, on a map, which he brought with him to Venice, and which he hung up in his house as a sure pledge and incontestible proofs of the truth of his relations, and which still remained as an incontrovertible evidence in the time of Marcolini. Many have been inclined to reject the whole of this narrative because the names which it assigns to several of the countries are nowhere else to be found. After having carefully examined, and made a translation of the whole, I am fully convinced that the narrative is true, and that it contains internal proofs of its own authenticity, and I hope fully to solve, in the course of this dissertation, all the difficulties attending the names, which have been strangely perverted by a vicious orthography.
   It has been alleged that the whole narrative has the appearance of a mere fable; and it may be asked where is Friesland and the other countries which it mentions, to be found? Who has ever heard of a Zichmuni who vanquished Kako, or Hakon, king of Norway, in 1369, or 1380? All this is very plausible; but we think a good deal may be done for clearing away the difficulties.
   Marcolini extracted this relation from the original letters of the two Zenos, who were of one of the most considerable families in Venice; a family which could not be supposed to have boldly forged a story of this kind. The truth could easily have been detected, whether these brothers existed or not, and whether they ever made voyages to the north. Besides this, the map, actually constructed by Antonio, and hung up in his house at Venice, existed in the time of Marcolini, as a sure and incontestable proof of the fidelity of the narrative. How then is it possible to harbour any doubts? In this case, there must be an end of all faith in history.
   I once held, that the countries described by the Zenos had been swallowed up by an earthquake; but, reflecting that so great a revolution in nature must have left some historical vestiges, or traditions, I examined the matter over again, and found that the countries described, bore a strong resemblance to the Orkneys, Shetland, Faro, and Western Islands, &c. The Zenos having represented Porland as composed of a cluster of small islands, I suspected the other names might likewise refer to collective groups. Thus Estland appeared to resemble in name the Shetland, Zetland, or Hitland Islands; and on comparing the names of Tolas, Broas, Iscant, Trans, Mimant, Dambre, and Bres, with those of Yell, Zeal or Teal, Burray or Bura, of which name there are two places, West Bura, and East Bura, and when taken collectively the Buras, Unst, Tronda, Main-land, Hamer, which is the name of a place in the mainland of Orkney, and Brassa, or Bressa, the resemblance seemed so obvious, that I no longer harboured any doubt. The land of Sorani, which lay over against Scotland, naturally suggested the Suderoe, or southern islands of the Norwegians, now called the Western Islands or Hebrides. Ledovo and Ilofe, are the Lewis and Islay. Sanestol, the cluster of islands named Schants-oer. Bondendon, Pondon, or Pondon-towny in Sky. Frisland, is Faira or Fera, also called Faras-land. Grisland seems Grims-ay, an island to the North of Iceland: though I would prefer Enkhuysan to the eastwards of Iceland, but as that was probably nothing more than an island of ice, we are compelled to assume Grims-ay, Engroneland is obviously Greenland. Estoitland must have been Winland, the Newfoundland of the moderns; and the Latin books may have been carried there by bishop Eric of Greenland, who went to Winland in 1121. Drogio lay much farther south, and the people of Florida, when first discovered, had cities and temples, and possessed gold and silver.
   Icaria with its king Icarus, could be no other than Ireland599 and perhaps the name took its origin from Kerry; and as Icarus was chosen for the name of its first king and lawgiver, his father must of course be Dedalus who, in all probability, was some Scottish prince, having a name of a similar sound. Neome I take to be Strom-oe, one of the Faro isles, Porland probably meant the Far-oer, or Faro islands; as Far-oe, or Far– land, is easily transmuted into Porland.
   It is true that we find no such name as Zicumni among the princes of the Orkneys. The race of the ancient earls of Orkney, descendants of Jarl Einar-Torf, becoming extinct, Magnus Smak, king of Norway, nominated, about 1343, Erngisel Sunason Bot, a Swedish nobleman, to be Jarl or Earl of Orkney. In 1357 Malic Conda, or Mallis Sperre, claimed the earldom. Afterwards, in 1369, Henry Sinclair put in his claim, and was nominated earl in 1370, by King Hakon. In 1375, Hakon nominated Alexander Le-Ard to be earl for a year. But Sinclair vanquished Le-Ard, and by a large sum procured the investiture from Hakon in 1379, and we know from history, that he remained earl in 1406, and was likewise possessed of Shetland. The name Sinclair, or Siclair, might easily to an Italian ear seem Zichmni; and as Sinclair vanquished Le-Ard, who represented the king of Norway, it was no great impropriety to say that he had beaten the king of Norway. After these elucidations, there can be no reason left to doubt of the truth of this narrative of the Zenos which besides, as considered with relation to the geography of the north at that period, is of great importance –Forst.