Oderich of Pordenone

ON BLESSED ODORIC, OR ORDERIC, OF PORDENONE, OF THE ORDER OF FRIARS MINOR, AT UDINE IN FRIULI.

Year of Christ 1331.

Orderic of Pordenone, of the Order of Friars Minor (B.)

From various sources.

[1] Pordenone, or Portus Naonis (in Italian Pordonono, in German Portnaw), and Udine, or Utina (commonly Udine), are cities of Friuli: the latter large, the capital of the whole region, and the seat of the Patriarch of Aquileia; the former smaller, Pordenone and Udine, cities: but enclosed by walls. The Archdukes of Austria, who at one time possessed it, regularly style themselves Lords of Pordenone. Blessed Odoric, or Orderic, greatly adorned both cities: Udine by his death, Pordenone by his birth. In each there is a monastery of the Order of St. Francis. That at Udine was founded by Raimondo della Torre, Patriarch of Aquileia (formerly Bishop of Como), around the year of Christ 1279, as Luke Wadding records at that year, Here is the monument of Blessed Orderic: no. 30, in volume 2 of the Annals of the Minors. It is now held by those called Conventuals, as Francesco Gonzaga states, part 2, On the Origin of the Seraphic Religion, province of St. Anthony, monastery 6. We have not found the origin of the other in Pordenone. Gabellus, of whom more shortly, mentions it and cites this monument erected to Blessed Orderic in the Church there: "To Blessed Odoric of Pordenone, O.F.M. Conv., who, having traversed nearly all the regions of the infidels, converted the greatest provinces of India to the faith, and while still living raised a dead man from the tomb after six days. F. Hier. Ast. erected this in 1594."

[2] The life of Blessed Odoric was written by Peter Rodulphius, book 1 of the Histories of the Seraphic Religion, His life, by Mark of Lisbon, part 2 of the Chronicle of the Minors, book 8, chapters 18-21, and by Luke Wadding, volume 3 of the Annals of the Minors, year of Christ 1331. Both cite ancient Chronicles and seventy authentic Miracles, written by order of the Patriarch of Aquileia by Meliorantius, Canon of Udine, and Maffeo Cassino, which we have not seen. Giovanni Battista Gabellus of Pordenone published at Udine in the year of Christ 1635, on a broadsheet, a hymn in praise of Blessed Odoric in iambic dimeter verse, together with other ancient monuments publicly testifying to his holiness. Blessed Odoric himself, besides various sermons and letters, wrote a history of his pilgrimage and a book on the diverse customs and conditions of this world, And his writings: as Henricus Willot reports in the Athenae of the Franciscan Orthodox Sodality, and from him our Possevinus in the Apparatus Sacer, and Vossius On the Latin Historians. But this is the very same history of the pilgrimage, which Wadding, no. 14, calls "the book On the Wonders of the World," where he brings forth the following from Rodulphius, closely transcribed: "The things he records having seen in those regions are wondrous; for he wrote, or rather dictated while lying ill, to Brother William of Saxony the scribe—thus commanded and importunately ordered by Brother Guidotto, Minister of the Province of St. Anthony—whatever prodigious things he saw in the regions of the East. The book is entitled On the Wonders of the World, in which the reader will judge many things incredible, unless the sanctity of the author establishes or compels belief." In a very ancient manuscript codex which we obtained through the kindness of our John Gamansius, this history is found under this title: "Description of the Lands of Brother Odoric of Friuli," with an appendix of things narrated by him, by Brother Marchisino de Bayadon of the Order of Friars Minor. All of these things, together with a brief account of his death and miracles, were transcribed into this codex of ours by Brother Henry de Glats of the Order of Friars Minor at Prague in the year of Christ 1340, nine years after the death of Blessed Odoric. We have excerpted only the principal details that demonstrate the tireless and truly magnanimous zeal of Blessed Odoric in the propagation of the Christian religion, enlisting very many companions who at the same time seemed to wish to illuminate the entire East with the light of faith. The rest of his life we present from the Annals of Wadding, so that the sanctity of the author, once known, may lend credence to his writings.

[3] Concerning this history, the sanctity of his life, and his public veneration, Bartholomew of Pisa, Master of Sacred Theology, in book 1 of the Conformity of the Life of St. Francis to the Life of Our Lord Jesus Christ, part 2, conformity 8, writes thus: An ancient testimony of his sanctity, "In the friary at Udine lies the holy Brother Odoric, who, with zeal for the faith going to the regions of the infidels, produced much fruit in the conversion of the peoples, and personally visited for the most part the very regions of the infidels. And although he was most fully informed about the conditions, habitations, and customs of the aforesaid peoples, and could speak truthfully about them, he nevertheless wished to have a threefold command to write about the wonders of the aforesaid: and so, bound by obedience, he published a certain brief work on the wonders of the same infidels. Lastly, returning to his native province, namely of St. Anthony, he fell asleep in the Lord at Udine. Whose death was glorious in the sight of the Lord. This Saint performed many signs after death, and still does. And of his public veneration: On account of which he was canonized in the Patriarchate of Aquileia." Bartholomew further says: "This Brother Odoric raised from the dead a Friar Minor who had been six days in the tomb, at the prayers of his sister. The resuscitated Friar was seen and spoken to by Henry, the General Minister, as he himself told me, Master Bartholomew, in person." This Henry, surnamed Alferus, was elected Minister at Florence in the year of Christ 1387, and in the year of Christ 1399 at the General Chapter at Assisi he approved the book of Bartholomew of Pisa. Whence it is clear that these things were written within the twelve intermediate years, fifty or sixty years after the death of Blessed Odoric. The same Bartholomew, conformity 11, confirms these things again: "The Custody of Friuli," he says, "has the friary of Udine, in which lies Brother Ludovic Odoric, canonized for his virtues in the Patriarchate of Aquileia, who traveled through nearly the whole world preaching and informing."

[4] Francesco Gonzaga, part 1, gives this eulogy to Orderic among the Blessed of the Seraphic order: "Blessed Odoric of Forlì, Other monuments of his public cult: a holy and devout man, who traversed Asia and India evangelizing with zeal for the faith, happily fell asleep in the Lord in the convent of Udine; he was enrolled among the Saints in the Patriarchate of Aquileia, and transported the bodies of four holy Martyrs from the city of Thana to Upper India, to the city of Salsette, not without a great miracle, by sea." Mark of Lisbon, chapter 21, section 1, says that his feast is celebrated annually in the diocese of Aquileia. Which Gabellus thus sang in his hymn on Blessed Odoric: "For the blessed Father straightway The Bishop builds altars, And a sacred day for the Brothers He decrees, with the city in supplication." Gabellus had engraved alongside the hymn a very ancient image of the same Blessed One preaching to Indians and other barbarians, which is found in the church of St. Ulric of Villanova outside the walls of Pordenone. Rodulphius gave another image of him, with these verses inscribed: "As a torch with its light drives night from the eyes on every side, So, Odoric, drive away the mist of error."

[5] Hieronymus Montenianus of Udine testified to the sanctity of Blessed Odoric with this poem, found in Rodulphius and Willot above: "Grant health to the sick who sing their vows to you; If any dangers threaten, bring your ready aid. Vows made to him. Let every heinous crime be far from us; Let each desire nothing but what pleases God. Grant, O Father, to the guardians of this sacred Building, that all things may rightly be accomplished. Bestow, Odoric, your accustomed favor on the devout; May the house of Montaniano be preserved through you." He died in the year of Christ 1331, on the day after the octave of Epiphany, around the ninth hour, says Rodulphius. Wadding adds that the day was Monday, January 14. Mark assigns the time of Terce.

LIFE

from the Annals of the Minors of Luke Wadding.

Orderic of Pordenone, of the Order of Friars Minor (B.)

From Luke Wadding.

CHAPTER I.

The various virtues of Blessed Odoric. Miracles during his life. His death.

[1] Blessed Odoric, of the Province of St. Anthony, a native of the town of Pordenone in Friuli, having professed the Order of Friars Minor in his tender adolescence, always wore a hairshirt or an iron coat of mail next to his bare skin; admitting only bread and water as food, Odoric lives austerely in the Order of Friars Minor: content with a single tunic, going barefoot, he severely chastised his body with frequent floggings. At year 1331, no. 13. Assiduous in prayer and a studious follower of religious humility, he refused to consent to the dignities of the Order conferred upon him by the common vote of the Fathers. With the permission of his Minister he withdrew into a hermitage, He withdraws into a hermitage: where he led a solitary life for a long time. He advanced so far in virtue and sanctity that he shone with miracles and attracted very many to the faith of Christ and to the Franciscan institute.

[2] Burning with zeal for winning souls, he traversed nearly the whole world... He goes to the East to win souls for Christ. At last he returned to Europe after a continuous pilgrimage of sixteen years, having sown the seed of the Gospel everywhere and baptized more than twenty thousand pagans, Saracens, and other infidels. No. 14. His face was so changed by squalor and starvation, and darkened by the sun, that his parents could not recognize him...

[3] On this pilgrimage he suffered much. He lies ill under a tree for many days: It happened that in a certain province, where under penalty of death it was forbidden for any Christian to be received under a roof, he fell very ill and lay under the shade of a tree for many days, eating nothing during his grave and prolonged illness except the fruit falling from the tree and the water gently flowing at its roots. No. 15. Recovering a little, he approached a nearby river, found a piece of fruit floating past in it and ate it, and immediately felt such strength and vigor that he courageously walked for nine days, neither drinking nor eating. He is refreshed by the Blessed Virgin appearing to him: He saw the most Blessed Virgin Mary, accompanied by many Virgins, Martyrs, and widows, proceeding in glory to console and honor with her presence a pious woman who had served the Lord for many years in inviolate virginity and was about to die. She told the same to Odoric, calling him by name, prolonging their conversation for a full mile, and inviting him to administer the sacred communion to the languishing woman...

[4] On his return a demon met him on the road, intending to do him harm because of the great prey of souls he had taken from him, and because of the new soldier he was trying to enlist against him. He drives away the demon with the sign of the cross: The demon predicted that his effort would be in vain and that he would not return again to Tartary. No. 16. Odoric repelled the importunate and insolent invader with the sign of the cross; but what the demon said proved true. For when he arrived in Italy in the year 1330 and reached Pisa, intending to sail from there to Avignon to report to the Pontiff on the state of affairs in the East and to request workers for that great harvest of the Tartars, He grieves at the calamity of the Order: when he heard of the calamities of the Order arising from the flight of the man of Cesena and the intrusion of Corbario, he was deeply grieved and wished to reach the Curia as quickly as possible, so that he might somehow aid the struggling brotherhood and assist his confreres.

[5] But falling into a serious illness, he saw St. Francis appearing to him in a great cloud, luminous within but dark without, and saying: "I will go on your behalf and on behalf of the rest, and will attend to what you desire. Put on strength and arise, St. Francis appears to him: return to your nest; there you shall die. For this city, which so greatly resisted the true Pontiff, does not deserve to possess you even in death." Obeying the fatherly voice, he immediately arranged to be carried to his province of St. Anthony, notwithstanding his bodily weakness and the length of the journey. In the city of Udine he took to his bed, and there, He dies piously at Udine. as we have said, he dictated the book at the Minister's command. When his illness grew worse, and after a general confession of sins he was absolved by the Priest, he said: "Use, Reverend Father, the power entrusted to you; however much the Lord has now revealed to me that He has pardoned all my sins, nevertheless as a humble son I willingly submit myself to the keys of the Church." Shortly afterward, having received the sacred communion and extreme unction, he peacefully fell asleep in the Lord.

a This province, in the ancient Provincial according to the order of the Friars Minor, written by an English author in the work called the Polychronicon, around the year of Christ 1314, The Province of St. Anthony of Padua. (at which year it is given by Wadding) is called the Province of the March of Treviso, with four Custodies under it. But Bartholomew of Pisa, book 1, part 2, conformity 11, calls it the Province of St. Anthony, dividing it into four Custodies: those of Padua, Venice, Friuli, and Verona, in which he enumerates thirty-eight Convents.

b Mark of Lisbon says: "for most of the year."

c The same Mark says: "for several years," adding that the devil appeared to Blessed Odoric in a horrible form to turn him from his prayers, but was repelled with great courage by this soldier of Christ, armed with living faith.

d The same Mark records that two women were healed by him with the sign of the Cross, Other miracles of Blessed Orderic. one of whom had an incurable disease in the cheeks, the other a hand that had been paralyzed from the cradle.

e The journey is given below in Blessed Odoric's own words.

f Mark says seventeen years.

g Mark says: "for an entire year."

h Mark describes this, or rather a similar, apparition of the Blessed Virgin thus: "Blessed Odoric arrived in a city of the infidels and converted part of it with a son to the faith of Christ; and taking this companion for the journey, he frequently merited to be visited by God and by His most holy Mother."

i The same Mark says the demon appeared in the form of a pregnant woman.

k Michael of Cesena, the Minister General, fled from Avignon, from the court of Pope John XXII, to Pisa, to the Emperor Louis IV and Peter Corbario, a Franciscan turned antipope. Authors describe the wretched state of the Church at that time in various ways, some quite invidiously; Wadding does so briefly and forcefully at the year of Christ 1328.

l Thus in this year 1330, on August 26, Peter Corbario in a public consistory, with a rope tied to his neck, humbly begged and obtained mercy from John XXII.

CHAPTER II.

Miracles at the burial.

[6] On the very same day on which he died, as we noted above, the Brothers wished to bury his body after Vespers, but the Castaldus, Rector of the city, Solemn funeral rites are prepared. a dear friend of Brother Odoric, prevented them, saying: "It is not fitting that so great a man should immediately be consigned to burial without honor. Wait until tomorrow, and I together with all the city's nobles will come so that the funeral may be performed with honor." No. 17. The Brothers agreed, and celebrated the funeral rites solemnly the following day, with the precious corpse placed in a coffin in the sight of all. The entire populace came, kissing his hands and feet and plucking off pieces of his garments. Among the rest came a noble matron, sister of the Patriarch of Aquileia, A woman with a contracted arm is healed. who for seven months had suffered from a contracted and painful arm. When with great ardor of faith she applied it to the arm of Odoric, she suddenly cried out to those around her that she was healed. The people, stirred by this manifest miracle, proclaimed him truly a Saint; and other sick and infirm persons came running and were all cured. They therefore refused to permit so excellent a medicine for the suffering to be committed to the earth so quickly, but for entire days kept the body unburied.

[7] His ear cannot be cut off. Everyone eagerly collected relics, tearing fragments from his habit and plucking hairs from his head and beard. A certain noblewoman attempted with scissors to cut off his ear, but it was miraculously brought about that she could by no means close the scissors or bring them together after she had opened them for cutting. Moved by this attempted injury to the body, the Brothers placed it in a coffin, and on the third day, toward evening, a distinguished Preacher of the Dominican Order, a Professor of Sacred Theology, recounted his entire life and pious deeds to the people as a sermon. On the fourth day the body was transferred to another, more noble coffin, secured with three locks, in the presence of the Lord Patriarch Pagano of Aquileia and the Dean of the Canons of Udine; A sweet odor exhales from the body. and it emitted so marvelous a fragrance that it aroused suspicion of aromatic preservation. One of them, wishing to test whether this was so, applied his hands and nostrils to nearly every part of the body, and swore that the odor he perceived was not human or earthly but heavenly, and that the hands with which he had handled the holy body were fragrant for seven days.

[8] When the holy corpse had been placed in the new coffin, devout men cut the first one, in which it had lain, into the smallest splinters; A man's nearly severed finger is suddenly restored. but one man, cutting carelessly and eagerly, mutilated his finger, with only the skin still attached. No. 18. He immediately wrapped it in a cloth and, binding it to a splinter and positioning it in its place, went to a surgeon to apply a remedy. But when the finger was unwrapped, it appeared so whole and unharmed that not even a trace of the cut was visible.

[9] After many days the Patriarch wished to see the condition of the holy corpse, and having summoned the Rector and Consuls of the city and the Guardian of the convent— Odoric's body resembles a living person, after many days: who held the three keys of the casket—he had it exhumed. The body, extracted from the coffin and placed upon the altar, emitted the sweetest fragrance; and all its limbs were so soft, pliable, and fair that it seemed to resemble a living man rather than a dead one, and the color and blush of the face was more vigorous and beautiful than when he was alive. The Patriarch could not contain his tears; he drew the ring from his own finger and placed it on the index finger of Blessed Odoric, having first shown reverence on bended knees, and his entire household commended itself to his merits and intercession with devout prayers.

[10] He immediately built a noble sepulchre for him, erected a beautiful and noble altar, A sepulchre, altar, and chapel are erected for him. and adorned a chapel with paintings and much ornamentation. From this I judge that Bartholomew of Pisa drew the basis for saying, somewhat improperly, that he had been canonized in the Patriarchate of Aquileia. He entrusted to Meliorantius, Canon of Udine, and Maffeo Cassino the task of diligently investigating the holy man's miracles: 70 authentic miracles. they recorded seventy authentic ones and sent them to Guido Candido, Bishop of Modena, to diligently and effectively pursue his enrollment among the Saints at the Roman Curia.

a So also Rodulphius. But Mark says the woman attempted to cut off a finger, and immediately collapsed lifeless to the ground.

b Pagano della Torre of Milan, created Patriarch from Bishop of Padua, died in the year of Christ 1333.

c Mark says this happened on Friday, the fifth day after his death, and for this reason: that certain physicians, because of the softness of the flesh and the sweetness of the odor, doubted that he was actually dead.

d We gave his words above in the prolegomena.

CHAPTER III.

Various supplications at his relics. Miracles.

[11] As the miracles multiplied and a certain divine fervor kindled the souls of men without any human effort or care, The people of Friuli and Carnia institute a solemn procession to the relics, the devotion of the entire populace and province of Friuli suddenly increased in both the ecclesiastical and secular orders. No. 19. From everywhere the castellans with their wives and children, the nobles of Friuli, the common people, citizens, and peasants came flocking together from towns and fields, converging in mixed and eager throngs with crosses and banners in the form of a public procession, on foot and for the most part flagellating themselves. They came in such great multitudes that sometimes sixteen crosses and banners of different cities and villages assembled, from the regions of Carnia and Friuli.

[12] The Abbess of the major monastery of Cividale, with her entire community, The Abbess of Cividale with her nuns, came to Udine on foot in the customary order of supplication. And likewise the Abbess of Aquileia, whose monastery was seven leagues distant from Udine. In her honor (for she was of the highest nobility), in the presence of the Rector and Consuls of the city, the holy body was extracted from the coffin and placed upon the altar with many candles lit. And others, before whom fresh blood flows from the Saint's body; As the nuns approached two by two to kiss his feet, something fell from above onto the shin of the holy man and inflicted a wound. From the wound fresh and red blood immediately flowed, which the Rector and Consuls collected several times with applied cloths, the blood-stained pieces being given to the Abbess and nuns. No. 20. This concourse of the people continued so that the church of the Friars Minor was full of people day and night. Indeed, from distant regions many came to venerate the servant of God. The Countess of Gorizia came with great solemnity and devotion. The Countess of Gorizia, Slavs, and Germans. From Slavonia and Germany many nobles arrived.

[13] In Villach, on the borders of Pannonia, his name was magnified, the Lord healing a noble lady A long-lasting illness is dispelled, who was suffering from a grave and prolonged illness, at the touch of his tunic which a certain Professor of Theology, a Minorite, who had been present at his death, had brought there.

[14] Brother Michael of Venice, a Minorite Preacher and sometime companion of the servant of God in the East, An incurable fistula in the throat, having suffered for seven years from an incurable fistula in the throat with the throat itself perforated, approached the sepulchre with great confidence and prayed with these words: "Brother Odoric, dearest friend and companion, by the charity, by the friendship and fellowship which we long professed among the infidels, and by the merit of your holiness, I beg, ask, and beseech you to deign to free me through your intercession from this troublesome and grave disease." He prayed thus on the vigil of Pentecost after Matins, in the presence of two Brothers, and having applied to his throat the coat of mail that the holy man had worn, he suddenly and completely recovered, so that on that very day he preached to the people the wonders of God.

[15] On the following day a woman of Padua arrived at the sepulchre by cart, Curvature of the spine, her spine so broken that, bent over, she had lowered her head almost to her knees, and had walked in this manner for ten years. Praying and keeping vigils for three days, she suddenly recovered on the third day, and with body erect, without the aid of a staff or any other support, returned to her homeland.

[16] A certain Friar Minor who had been six days in the grave A dead man is resuscitated. was called back to life at the prayers of his sister. That he had seen and spoken with this resuscitated Brother was reported by Henry Alferus of Asti, General Minister of the Order of Friars Minor, to Bartholomew of Pisa, as Bartholomew himself testifies when narrating certain things about this servant of God. Many things indeed he accomplished both living and dead: he gave sight to the blind, made the deaf hear, the mute speak, the lame walk, and miraculously healed the crippled and those oppressed by various infirmities.

a Rodulphius: "From all of Friuli and all of Carnia they came together in long procession." Carnia, or to others Carniola, named from the Carni peoples, is adjacent to Friuli and subject to the Archdukes of Austria. The Iapydes and Liburnians are said to have formerly dwelt there.

b It is said that the ancient Forum Julii was where Cividale now stands, as Leander, Porcacchi, Lazius, and others report. The river Natiso runs through its center, joined by a noble stone bridge, as Leander writes. It is ten miles distant from Udine. There was once a convent of the Minors there, as is read in the catalogue of Bartholomew of Pisa. In more recent geographers it is called Cividale del Friuli.

c Gorizia is identified by Ptolemy with Iulium Carnicum, and by Amaseo with Norcia, as Leander reports. The county, already long distinguished by its title, has devolved to the Austrians, among whom Maximilian I, Emperor, is the first found inscribed as Count of Gorizia in the registers of Theodoric Piespord. This county is situated at the borders of Friuli, Istria, and Carniola. A convent of the Minors at Gorizia is noted in the catalogue of Bartholomew of Pisa.

d Villach, or Villacum, is a town of Carinthia, situated on a plain enclosed by very high cliffs, on the river Drava, whose banks are connected there by a stone bridge.

THE PILGRIMAGE OF BLESSED ORDERIC

described by himself.

Orderic of Pordenone, of the Order of Friars Minor (B.) BHL Number: 6313

From his own writings.

CHAPTER I.

The journey to the East.

[1] Although many and various things are related by many about the customs and conditions of this world, it should be known that I, Brother Oderic of Friuli, He comes to Trebizond: of the Order of Friars Minor, wishing to cross over to the regions of the infidels in order to make some gain of souls (and this with the permission of my Superiors, who can grant this according to the institutes of our Rule), heard many great and wondrous things from trustworthy persons, and some I beheld with my own eyes. For first I crossed the Black Sea and came to Trebizond, which was formerly called Pontus. This city is well situated, for it is a kind of school for the Persians, Medes, and all those who are beyond the sea. There I saw a certain marvel that pleased me greatly: for I saw a certain man leading with him more than four thousand partridges. The man was traveling on the ground, while the partridges were flying through the air. He was leading those partridges to a certain fortress called Tegana, three days' journey from Trebizond. And when the man wished to rest or sleep, all those partridges settled around him, in the manner of chicks that settle beside a hen; and in this way he led them from Trebizond to the palace of the Emperor, who took as many of them as he wished; the remaining partridges the man led back to the place where he had received them.

[2] Departing from here I came to Greater Armenia, to a certain city called Caricon, which was once very prosperous and wealthy—and would still be, He traverses Greater Armenia, had the Saracens and Tartars not devastated it. For it abounds in bread and meat and other provisions, except for wine and fruit, since it is very cold. The people there say it is the highest inhabited land in the world. It has many good waters, the reason for which seems to be that the veins of those waters appear to spring from the river Euphrates, which is a one-day journey from it. This city is midway on the road from Trebizond to Tabriz. Departing from here I came to a certain mountain called Sarbi Sarbolo: in this territory is the mountain on which Noah's ark came to rest. I would gladly have ascended it, had my company been willing to wait for me. Yet when I wished to go there, the people said that no one had ever been able to ascend it, because this is said not to please God Most High. Departing from there, I passed through Tabriz, The city of Tabriz, a great and royal city, which was formerly called Suors. This noble city is better provisioned than any in the world. For there is nothing edible, nothing of any use, necessity, or merchandise, of which a great abundance is not found there. It is also very well situated, for almost the whole world corresponds to this city in trade. The Christians there say that the Emperor receives more in revenue from it than the King of France from his entire kingdom. Near this city is a great mountain having a large supply of salt, from which everyone takes as much as he pleases, paying nothing to anyone. In this city various nations of Christians dwell, although the Saracens have dominion in all things. There are indeed many other things there which it would be too long to describe in detail.

[3] Departing from this city of Tabriz, after ten days' journey I came to a certain city called Soldolina. The kingdom of Persia, In this the Emperor of Persia dwells during the summer, because it is cold; in winter, however, he goes to another called Axam, situated on a certain sea called Abacut. This one is large and hot, having good waters. Many goods are brought there for trade. Departing from this with a certain company of Tartars, I traveled toward Upper India; on the way, over many days, I arrived at a city of the Three Magi, called Kashan. This was a great and royal city, but the Tartars have largely destroyed it. This city abounds in bread and wine and has many other good things. From it to Jerusalem, whither the Magi traveled, the distance is about fifty days' journey. I saw many other things there which I did not bother to write down. After this I went to a certain city called Gest, which is a one-day journey from the Sea of Sand—a sea that is very dangerous and wonderful. In Gest there is an abundance of provisions and all the good things necessary for human life. Figs are plentiful there; dried and fresh grapes, green as grass and very small, are found there more abundantly than in any other part of the world. This is one of the best cities that the Emperor of Persia possesses in his entire kingdom. Of this city the Saracens say that no Christian can live in it for more than one year. Passing through cities and lands, I came to a certain city called Coprum, which was formerly a great city. This city once inflicted great damage on Rome. Its walls are well capable of encompassing forty miles; in it there are intact palaces, and it abounds in many provisions.

[4] Departing from this, through many cities and lands I made my way to a land called Ur, Chaldaea. whose situation is very beautiful, and it is full of all provisions. Near it are mountains with pastures for animals, having better manna there, and in greater quantity, than is found anywhere else in the world. In it four good partridges can sometimes be had for less than one Venetian groat. There are handsome old men there; the men spin and weave, while the women do not. This city corresponds to the head of Chaldaea toward the north. Departing from there, I went into Chaldaea, which is a great kingdom, and going around, I came near the Tower of Babel, which is about four days' journey distant from it. In this Chaldaea the men are handsome but the women are ugly. Those men go about covered and adorned just as women walk here in our lands; the ugly women do not. They wear upon their heads a golden band of precious pearls. The common women wear a little tunic reaching to the knees, and have sleeves so wide that they extend all the way to the ground in length. These women walk barefoot, wearing earrings that reach to the ground; and they have no headdresses, but their hair is scattered everywhere. The men follow them, just as in other lands women walk behind men. There are many other things that it is not expedient to describe.

a The ancients called it the Euxine Sea. By this same route, before Blessed Odoric, the brothers Nicholas Paul and Matthew Paul, and his son Marco Polo, also journeyed to the Tartars; Marco Polo's history will receive light from this account, and will in turn illuminate it.

b This is Trapezus, of which Ptolemy writes, book 5, Geography, chapter 6, table 1 of Asia. The Friars Minor are said to have had a residence here in the catalogue of the Polychronicon; and by Bartholomew of Pisa a Custody of Trebizond is established in the Vicariate of the East.

c Rodulphius calls it Zancha.

d When the Turks were seizing Asia—called Natolia in modern usage—and establishing the dominion of the kingdom of Turkey there, they were unable, says Ayton the Armenian, book On the Tartars, chapter 13, to occupy the city of Trebizond or its dependencies, on account of its very strong fortresses and defenses; and thus it remained under the power of the Emperor of Constantinople, who would send an annual Governor to administer that territory. However, it happened that one of those Governors or Dukes rebelled, held the lordship of the land for himself, and made himself King; and the one who now holds it has had himself called Emperor of Trebizond.

e Armenia at that time had its own King; perhaps still Oshin, who in the year of Christ 1311 requested from Clement V the special privilege of retaining six Friars Minor. So Wadding at that year, no. 2. The extent of the kingdom at that time is described by Ayton, chapter 13; in chapter 23 he reports that the Great Khan, Emperor of the Tartars, was converted to the faith of Christ by Ayton, King of Armenia, whose nephew Ayton himself was.

f Rodulphius calls it Achaeream and says it was destroyed by the Scythians; Wadding copied from Rodulphius, preserving almost the same phrasing throughout. Perhaps it is the city called Arzinga by Marco Polo, book 1, chapter 13, and by Ayton, chapter 13.

g On this mountain of Armenia, Adrichomius, our Bonfrerius, and other commentators on Sacred Scripture write at length, at Genesis chapter 8, verse 4. Marco Polo also mentions this tradition at the cited passage.

h In the catalogue of the Polychronicon, there are said to have been two residences of the Friars Minor at Tabriz. Brothers James of Camerino and Bartholomew Accola were living there in the year of Christ 1321, of whom Wadding writes at that year, no. 1. Brother Jordan, of the Order of Preachers, wrote from India to the Preachers and Minors residing in Tabriz about four Minorite Martyrs. Wadding cites the letter at no. 14. At Tabriz, King Abagha sent Brother Jerome Ascobanus and other Minorite Legates to the Second Council of Lyons, year of Christ 1274. Consult Wadding, volume 2, at the cited year, no. 6, and Marino Sanuto Torsello, book 3, part 13, chapter 8, cited by Wadding at the year of Christ 1289, no. 6. Marco Polo treats of Tabriz, book 1, chapter 17.

i Perhaps Saraca, or certainly Zazaca, which in Media Ptolemy places approximately where modern geographers locate Tabriz—though they commonly say Tabriz is the ancient Ecbatana.

k Ayton, chapter 7, describes the state of the Persian kingdom at that time.

l The opinion of very many ancient Fathers is that the Magi came from Persia. Baronius treats this question at the year of Christ 1, no. 24, as does Baradius, volume 1, book 9, chapter 8, and others.

m Is this the same as the Iasdi mentioned by Marco Polo, book 1, chapter 20? Its inhabitants are Mohammedans.

n It seems to be called Comum by Rodulphius, Karum by Wadding, and perhaps Crermam by Marco Polo, book 1, chapter 21. However, Wadding and Rodulphius, having omitted other places, contracted the journey thus, not without errors: "He traveled to the city of Tabriz," says Rodulphius, "twenty days' journey from Babylon. From there he went to Comum and, passing through various cities, approached Job, the last town of the Persians; then also through the Fish-eaters, Ori, and Gedrosians he advanced to the Indian Sea and saw Hormuz, a most celebrated trading post." Wadding does not seem to have had the complete history of Blessed Odoric. These ancient Eastern peoples, whom Blessed Odoric does not mention, include the Gedrosians between Carmania and the river Indus; the Ori and Fish-eaters along the maritime coast near Carmania and Gedrosia. But Fish-eaters also existed along the coast of the Arabian Sea near the Troglodytes, and elsewhere.

o Is this the Ur of the Chaldeans, from which Abraham was called, in Genesis 11?

p Ayton, chapter 11, describes the kingdom of Chaldaea.

CHAPTER II.

Journey to India. Translation of the relics of Four Martyrs.

[5] Departing from there I came to India, which is below the land that the Tartars have greatly devastated. In it there are handsome people who eat only dates, He goes to India; forty-two pounds of which can be had for less than one Venetian groat. From this India, passing through many lands, I came to the Ocean Sea. The first city I found is called Hormuz, very prosperous, well-walled, and a place of great commerce... In this region people use a vessel called a jassefutum. I boarded one of these, in which I could find none of the Brothers. In that ship, then, in twenty-eight days I came to Thana, where four of our Friars Minor endured a glorious martyrdom for the faith of Christ, as is written below. This place is well situated, and has an abundance of bread, wine, and various trees, and was formerly very large. For it was the city of the King of Pontus, or of the Parthian King, who joined battle with Alexander the Great. Here the people worship idols: for they adore fire, serpents, and trees. This land is ruled by the Saracens, who took it by force, and it is now subject to the empire of Daldil. In it are found various kinds of beasts, and especially lions of the greatest size. There are also monkeys and great cats and large owls; likewise mice so big there that they are like the dogs in our lands called Depi; indeed dogs there catch mice, because the cats are of no use for this; and there are many other novelties there.

[6] In this Thana, four Friars Minor suffered a glorious martyrdom... The bodies of these men He carries away the relics of the four Martyrs: lay fresh and whole for a full fourteen days, just as on the day they underwent martyrdom. Seeing this, the Christians in that land took the bodies and with great reverence (which would be long to describe) consigned them to a sepulchre. Then I, Brother Odoric of Friuli, hearing that the blessed Brothers had departed this world through martyrdom, went there, and opening the sepulchres I humbly and devoutly took up their bones, wrapped the bodies in beautiful cloths, and with one Brother companion and a servant carried them to Upper India, to a house of our Brothers. He escapes a fire through the relics: Almighty God, who is called wonderful in His Saints through the Prophet, wished to demonstrate His wonders also through these Saints. Psalm 67:36. For while I was carrying those sacred bones along the road, I took lodging in the house of a certain man, and while I went with my companion to rest, I placed those bones under my head and slept. And behold, the house was suddenly set on fire by Saracens who intended my death, and when my companion and servant quickly left the house, I alone was left in the flames. Being therefore in dire straits, I took the sacred relics and, invoking the aid of God, collected myself in one corner of the house. By the wonderful mercy of God, who does not distance Himself from those who piously invoke Him, three corners of the house were completely burned, but that one alone was preserved in which I sat with confidence. As I finally emerged from the fire without injury, that entire house and many others joined to it were utterly consumed.

[7] Another thing also happened to me while traveling that same road: He obtains a favorable wind, for as I was crossing the sea toward a city called Polumbum, where pepper grows abundantly, the wind we needed completely failed. Therefore the idolaters, invoking their gods to restore a favorable wind, accomplished nothing. Then the Saracens labored greatly in prayer, but they too could not obtain the wind by their supplications. After this, all who were in the ship commanded me and my companion, saying: "You, rise and pray to the Lord your God; if we obtain safety through your prayers, we will show you the greatest honor; but if not, we will drown you together with those bones in the sea." Then we, rising with trembling yet placing our hope in the Lord, who is especially present to those who are troubled in heart, promised prayers and many Masses to God and the glorious Virgin. He drops part of the relics into the sea: But when even so we did not have the desired wind, I cried to the Lord Jesus Christ that through the merits of these Brothers He would deign to hear our desire. And taking one bone from the sacred relics, I secretly gave it to our servant and ordered him to go to the prow of the ship and plunge that bone into the sea without delay. When this had been done, the Lord made His Saints wonderful, and wondrously heard us who were crying to Him in their name. The relics are vainly sought by the impious in the ship: For immediately a wind of the desired fair weather came, which brought us safely to port.

[8] When we had come to Polumbum, we boarded another ship to sail to Upper India, as was said. We passed to a certain city called Sandon, where two houses of our Brothers have been built, so that we might place the holy relics there. In this ship there were a good seven hundred idolaters, besides certain other merchants. These idolaters have the custom that before they reach port, they search the whole ship to see what is in it; and especially if they find the bones of dead people there, they immediately throw them into the sea, holding the belief that dangers at sea come to them because of these things. When therefore they were searching the ship, although they were very numerous, they could never find or touch those bones, since the Lord God, who had hidden their souls in the secret of His countenance, concealed their bones from the infidels. We therefore reached the house of the Brothers, They are renowned for miracles. and there we deposited the bones of those blessed Martyrs with great reverence and honor, as was fitting. And thus to this present day Almighty God works miracles not only among the faithful but also among the infidels. For idolaters and Saracens, when they are held by some disease, take some of the earth in which the blessed Martyrs shed their blood, and washing it, drink the wash-water, and many are immediately freed from every illness, through the gift of our Lord Jesus Christ.

[9] It should be noted that in the empire called Ezaminibar, Odoric visits other provinces of India. to which I, Brother Odoric, came, pepper grows—and in no other part of the world. The forest in which the pepper grows extends for eighteen days' journey... From the head of this forest toward the south is a city called Polumbum, mentioned above, where the best ginger of all lands grows. The merchandise there is so great that it would be judged incredible by many who had not seen it... From this kingdom, ten days' journey away, there is another kingdom called Mobar, great and wide, having under it many cities and lands. In it was placed the body of the Blessed Apostle Thomas; his church is now full of idols, near which are fifteen houses of Nestorians, who are Christians but the worst heretics... The king of this island is rich in gold, silver, and precious stones; for as many fine pearls are found there as in any part of the world. There are many other things there that it would be too long to write down.

a Ayton also begins India from this point, chapter 6.

b Others call it Armusia; our Maffeus and Iarricus describe it in their Indian histories—the former in several places, the latter in volume 2, book 2, chapter 1, and following, where he reports that the voyage from Europe to Hormuz was customarily undertaken twice a year by merchants. Our Nicolas Trigaut also records much about Hormuz in the life of the Apostolic man Gaspar Barzaeus, who preached the Gospel there. Ayton calls it Hermes, because it was skillfully founded by Hermes the Philosopher.

c Rodulphius calls it Tona. Wadding, at the year cited above, no. 11, calls it Thana. It is called Tana in the Vicariate of the North, in the Custody of Sarai, according to Bartholomew of Pisa, who adds that in the friary at Sarai was buried Cataganti, brother of the Emperor of the Tartars, who was converted to the faith by the Friars Minor.

d Three were killed on the Kalends of April: Brother Thomas of Tolentino, Brother James of Padua, and Brother Demetrius the layman; three days later Brother Peter of Siena, in the year of Christ 1321.

e Rather "of Porus," as others have it.

f We shall give this martyrdom, collated with another manuscript, in its proper place. Rodulphius treats of it at the end of book 1; Mark, part 2, book 7, chapter 35 and following; Wadding at the cited year.

g Wadding adds: "with a gentle breeze blowing, which wonderfully refreshed him as he awoke from sleep in the midst of the fire."

h Wadding narrates the sequel differently: "The Armenian Christian ship-captain," he says, "in his own language, which Brother Oderic knew well, told him to pray to God with his companion Brother and obtain from Him what the false gods could not provide."

i Rodulphius calls it Zaythum; Wadding, Zaiton.

k Wadding narrates these events differently.

l These seem to be the kingdoms that Marco Polo calls Eli and Melibar, book 3, chapters 33 and 34; the moderns call them Malabar.

m Marco Polo calls it Maabar, book 3, chapter 23. The moderns call it Coromandel.

n Marco Polo reports the same, chapters 24 and 27. The body of St. Thomas was found at Mylapore on the Coromandel coast during the reign of John III of Portugal. Vasconcellius in his Anacephalaeosis and Maffeus in book 8 of his Indian History treat of this discovery, as shall we below on December 21.

CHAPTER III.

Journey through the islands of the Indian Ocean.

[10] Departing from this land I went through the Ocean Sea toward the south, and within about fifty days I arrived at a certain land called Lomori, He traverses the islands of the Indian Sea, where the heat is so immense that all persons, both men and women, go about naked, covering no part of their body. Lomori, They saw me and laughed at me greatly, saying: "God created Adam naked; why do you walk about clothed contrary to nature?"... The land is good in itself and abounding in grain, rice, marjoram, aloeswood, camphor, and many other good things. To this island merchants come from afar, bringing with them men whom the natives kill for food. On the same island there is a certain territory called Zumptloc, in which a certain singular race of men dwells: they cauterize themselves in twelve places on the face with a certain small hot iron, branding themselves, and both men and women do this. They carry on continual war with those who go about naked. In this land there is a great abundance of various things. After this there is another kingdom called Resengo, toward the south; and I did not bother to write down the many things that are there, on account of length.

[11] Near this kingdom is a great island called Java, which has a circumference of a good three thousand miles. The King of this Java has seven crowned Kings under him. Java, This island is very well inhabited and is one of the best in India. Camphor, cubebs, melegueta, and nutmegs grow there, as well as many precious spices. There is a great abundance of provisions, except wine. The king has a palace so precious and wonderful that it would seem impossible to many. The staircases of this palace are great and lofty. One step is golden, the next silver; its pavement has one tile of gold and another of silver; the walls inside are also covered with golden plates... The roof of this house is made of the purest gold. The Great Khan of Cathay has often been at war with this King in the field, but this King always triumphed gloriously. There are also many other things there which I do not record.

[12] Near this land already mentioned there is another called Pacen (though some call it Thalamasym), Pacen, whose King rules over many other islands. In this land are found trees that produce flour... When the people wish to have flour, they work in this way: they cut the tree around the base with an axe, and from this cut a certain liquid flows, which they collect and place in sacks made of leaves, and leave these sacks in the sun for fifteen days to dry. At the end of that fortnight, the very best flour is found from the liquid; which they then soak for two days in seawater, afterward wash with fresh water, and thus make a good dough, from which they make whatever they wish—whether dishes, side-dishes, and very good bread, which I, Brother Odoric, ate not only out of necessity but also for pleasure on many occasions. This bread is beautiful on the outside, but on the inside appears somewhat dark. At the end of this land is the Dead Sea toward the south, whose water always flows; if anyone walking near the bank should happen to fall into it, he is never found again... From this kingdom, many days' journey away, there is another kingdom called Zapa, Japan, having within it an abundance of beautiful provisions and goods. The King of this land, as was said when I was there, had a good two hundred sons and daughters; nor did I marvel at this, since he had many wives. This King had fourteen thousand domesticated elephants, which are tended by villagers subject to him, just as oxen and other animals are kept among us...

[13] Sailing from this land through the Ocean Sea, I found many islands and lands, one of which was called Insimezan. Insimezan, This island is so great that it has a good two thousand miles in circumference... The King of this land carries a good three hundred pearls on his neck... He also has one precious stone about as large as I could carry in one hand, and indeed he carries it in his hand. It appears to those who look at it almost like a flame of fire; it is believed there that this gem is so noble that a more precious one cannot be found in the world. Yet the great Emperor of the Tartars of Cathay could never obtain this stone from this King, neither by force, nor by price, nor by any stratagem whatever... There is another island called Seilan, Ceylon, whose circumference is more than a thousand miles, in which there are innumerable serpents and other wild animals of the greatest size, and especially elephants. In this land there is a certain great mountain, of which the people say that Adam mourned his son Abel upon it for a hundred years. At the summit of this mountain there is a certain beautiful plain, on which there is a lake, not very large, but deep. The people, deluded by error, say that the waters of this lake are the tears shed by Adam and Eve for their son Abel—though the water seems rather to spring from the bowels of the earth... In the descent of this water from the mountain, the finest rubies, good diamonds, and other very good stones are dug. Whence it is said that the King has more precious gems and pearls than anyone in the world...

[14] Departing from there toward the south, I landed at a certain island called Dodyn, which means "unclean." Dodyn, where he tries to bring cannibals to humanity. Evil men dwell there, eating raw flesh, and other abominations that are abominable both to tell and to hear. They also have this evil custom: that the father eats the son, the son the father, the husband the wife, and vice versa. Which is done in this manner: if the father falls ill, the son goes to the priest of the idols, saying: "Lord, my father is sick; consult our god whether he can survive or not." Then the priest, going with him to the golden or silver idol, they pray, saying: "Lord, you are our god, and we worship and adore you as god. We ask that you reveal to us whether this man can be freed from his illness." Then the demon sometimes responds from the idol about his recovery, commanding that certain ceremonies and offerings be made for his cure, and teaching the son how to nourish his father and how he ought to serve him until he is fully recovered. If, however, the demon says the man cannot survive, then the priest goes to the sick man, places a cloth over his mouth, suffocates and kills him. After this he cuts up the corpse into pieces and prepares it for eating. And then the relatives and friends, together with the entertainers of that city, are invited to this banquet. They then feast with songs and very great rejoicing. Afterward, collecting his bones, they consign them to burial with great solemnity. If any of the relatives are not invited to this banquet, they regard it as a very great insult. I, therefore, Brother Odoric, severely rebuked them for this practice. Among other arguments by which I showed the irrationality of this custom, I said: "If a slain dog is not eaten by another dog, why do you, being rational men, make yourselves viler than beasts?" To which they replied: "We do this lest worms tear him apart, and his soul thereby suffer great penalties." Although I preached to them as much as I was able and could, they were never willing to abandon this perverse practice. There are many other novelties and wonders there which I do not write down, because scarcely anyone could believe them unless he had seen them with his own eyes.

a So Wadding from Rodulphius. The number in the manuscript was not expressed clearly enough.

b The same authors add: "where, the arctic pole being hidden, the antarctic is seen." Marco Polo writes that the inhabitants of the island of Necuran are accustomed to go about naked in this way.

c Marco Polo, book 3, chapter 10, says the island of Java Major has a circumference of three thousand miles; but Java Minor he divides into eight kingdoms, chapter 13.

d Our Maffeus mentions King Pacen and his kingdom in several places. Osorius, book 7 on the Deeds of Emmanuel, calls it the kingdom of Pacen. It is not very distant from the Malaccan region, situated in the northern part of Sumatra.

e Marco Polo, chapter 16, treats of a similar liquor in the kingdom of Samara on the island of Java Minor, and in chapter 22, on the great island of Ceylon.

f Marco Polo, chapter 22, calls it a ruby, and says it was possessed by the King of the island of Ceylon, to whom the Great Khan offered an outstanding city in exchange for it.

g The same author, chapter 21, places it on the island of Angania.

CHAPTER IV.

Journey through the kingdom of Manzi.

[15] Concerning the size of this Lower India I diligently inquired of many to whom it was known; all of whom with one voice declare that it contains a good twenty-four thousand islands, in which there are also sixty-four crowned Kings. The greater part of India is inhabited by men. He enters the kingdom of Manzi: When I had sailed through the Ocean Sea toward the east for many days, I arrived at a noble province called Manzi, which we call Upper India. Concerning this I carefully inquired of Christians, Saracens, and idolaters, and of all the officials of the Great Khan; who all declare in the same fashion that this Manzi has a good two thousand great cities, which are so large that both Treviso and Vicenza could well fit within the walls of any one of them. Whence the multitude of people there is so great that it would seem quite incredible to us. There is also an abundance of bread, wine, rice, meat, fish, and everything required for human needs. All the men of this province are artisans and merchants, who never become impoverished, nor does anyone ever beg for alms. The men are quite handsome in body but pale, having beards as sparse and long as those of cats; the women are exceedingly beautiful. The first city of this province He visits the cities: Soustalay, which I entered is called Soustalay, which is as large as three Venices would be. It is distant from the sea by one day's journey, situated on a river whose water, on account of the sea, rises more than twelve days' journey inland. All the people of this city and of the entire province of Manzi worship idols. This city alone has more shipping and commerce than all of Italy could have. In this city, a good hundred pounds of fresh ginger can be had for one small Venetian groat...

[16] Departing from there and passing through many lands and cities, Zaiton, I came to the noble city of Zaiton. There is an abundance of all good things necessary for human life. Three pounds and a few ounces of ginger can be bought for less than half a small groat. This city is estimated by all to be twice as large as Bologna. There are many monasteries of religious persons who worship idols. In one monastery I visited there were three thousand of those religious, who had under their care eleven thousand idols. Among them one appeared as large as St. Christopher is painted among us. At the hour when they give food to their gods, I happened to be present, and I saw that all the foods offered to them by the people are very hot; and they raise them while still hot before their gods, so that the steam rises to their faces. In this way they assert that the gods have eaten; but the substance of the foods they take for themselves and keep for their own use. Departing from there toward the east, I came to a certain city called Suctio, Suctio, which is said to have a circumference of thirty miles. In it are the largest roosters I have seen; the hens, however, are not as large, but are white as snow. They have no feathers or plumage, but bear wool like sheep. This city is very beautiful and situated upon the sea. Departing from there in eighteen days, I passed through many lands and cities and came to a great mountain, on one side of which dwelt black animals, and on the other side of the same mountain the animals were white... Passing from here in eighteen days through many cities and lands, I came to a great river, and there I arrived at a city that was situated across this river...

[17] Departing from here I came to a certain city called Chamsana, which is called the "City of Heaven." Chamsana, or Quinsay, This is the greatest of any I have beheld. For it has in circumference nearly a hundred miles, and is most densely inhabited—indeed, there is scarcely a house that does not have ten or twelve households, that is, families, within it. It has twelve principal gates, and nearly equally, perhaps at eight miles' distance, there are cities larger than the city of Venice and Padua. Whence one can travel for six or seven days through one of those suburbs and think one has gone but a short way. This city is situated in lagoon waters, standing like the city of Venice. It has more than twelve thousand bridges, and on each there dwell strong men guarding this city for the Great Khan. Along the side of this city flows a river, beside which it is situated, just as Ferrara lies beside the Po... There is an abundance of bread, wine, meat, and certain kinds of the noblest drink, and a profusion of all provisions. This is a royal city, in which the King of Manzi used to dwell. In it our four aforesaid Brothers converted a powerful man to the faith of Christ, in whose house I continually lodged. He sometimes said to me: "Ara" (that is, "Father"), "do you wish to come and see the sights of the city?" When I consented, we boarded a barge together and went to a certain large monastery of religious who are there. Having summoned one of them, he said: "Do you see this Rabi Frank"—that is, "religious man"? "He comes from the regions where the sun sets and is now going to Cambalech to pray for the life of the Great Khan. Therefore show him something, so that if he should ever return..." I saw something new and rare in Chamsana. The monk responded that he would be happy to demonstrate something. Then he took two large baskets full of scraps that remained from the table, and opening a gate, led us into a garden. In it was a certain small hill covered with pleasant trees; and taking a bell, he began to ring it. At its sound, many diverse animals immediately descended from the hill—monkeys, cats, and many others, some of which seemed to have the face of a man. Where he refutes the metempsychosis believed by the inhabitants; When we saw up to three thousand of these beasts gathered around him in orderly fashion, he set down the dishes and distributed food to them from those baskets according to their nature... When they had eaten, he rang the bell again, and the animals returned to their places. I, laughing greatly, said to that old man: "Tell me, what do these things mean?" He replied: "These are the souls of noble men, which we feed here for the love of God." To which I said: "These animals are not souls, which are spiritual, but only bodily beasts." He answered: "They are not animals, but the souls of the dead." And he added: "The nobler each person was here, the nobler the animal into which his soul is transformed; but the souls of peasants join themselves to base animals." Although I said much to him and preached, I could never call him back from this perverse belief. If anyone should wish to describe the great and wonderful things in this city, scarcely could one quire contain them all.

[18] Departing from there, in six days I came to another great city called Chyleso, Chyleso, well walled, which has forty stone bridges, among the most beautiful in the world. In this city was the first seat of the King of Manzi. It is well inhabited by the people. Leaving here I came to a great river called Tannay... When I had crossed this river, through many cities I came to one called Ianzi, where there is a house of the Friars Minor... From this city there is another at the head of the river Thanay, called Mensy, ten miles from the former, which has the greatest and most beautiful shipping of all lands. All the ships there are white as snow, painted with gesso, and many other varied ornaments are arranged there. Departing from this, in eight days through many cities and lands, by fresh water I came to a certain city called Lensium, Lensium. situated on a river called Tharamorium. This river passes through the middle of Cathay and does great damage to it when it floods, just as the Po passing toward Ferrara. When I was going by this river toward the east, passing through many cities and lands over many days, I came to a city called Sucumat, where, at the time when there is usually the greatest scarcity of silk, forty pounds can be had for eight solidi of small groats. In it there are great trading activities and an abundance of bread, wine, and all provisions.

a That the kingdom of China is described here can scarcely be doubted by anyone who compares these things with what our Nicolas Trigaut has written about this kingdom and the Christian expedition among the Chinese. Marco Polo calls it Mangi and writes that it is divided into nine kingdoms, book 2, chapter 64.

b It seems to be called Suceu by Trigaut, book 4, chapter 4, who says it was built upon waters—but fresh ones—like Venice.

c It is called Quinsay, "City of Heaven," by Marco Polo, chapters 63 and 64, who also estimates its circumference at about a hundred miles, and says that twelve thousand stone bridges are found in it, because its foundation is marshy, as at Venice.

CHAPTER V.

Journey through the kingdoms of Cathay and Tibet. Conversion of infidels.

[19] Departing from there through many cities and lands toward the east, I came to that noble city of Cambalech, He dwells in Cambalech for three years: which is old and ancient, in the province of Cathay. The Tartars captured it, and from a half-mile away built another city called Thayde. This has twelve gates, and between any two of them the distance is two great miles; and the city is everywhere well inhabited by people. The circumference of these cities encompasses more than forty great miles. In the city the Great Khan has the seat of his empire; he has a great palace there, whose walls extend in a square, within which space many beautiful palaces have been built... I, Brother Odoric, remained there for three years and was frequently present at the royal festivals. For we Friars Minor have in this court a place specially assigned to us, and we are always required to process first and to give our blessing to the Lord King. I also diligently inquired about the entertainers from Christians, Saracens, and all the idolaters—not only from those who were converted by me to the faith of Christ, many of whom are great Barons in that court, attending solely upon the person of the King...

[20] Departing from this empire of Cathay toward the east, in fifty days' journey, He passes through the land of Prester John, passing through many cities and lands, I came to the land of Prester John, of which not a hundredth part remains, as it is said once to have been. Its principal city is called Tozan, which alone is one of the best in the land And Kansan, and has many cities under it... Then after many days I came to the province called Kansan. Into the kingdom of Tibet. This province is one of the twelve parts of the Great Khan's domain. Departing from this I came to a great kingdom called Tibet, which is contiguous to India itself and subject to the Great Khan. There an abundance of bread and wine is found. The people of this land dwell in tents made of large pieces of felt. The principal city is entirely made of white and black walls... In this city dwells the Abbassi, which means "Pope" in that language. He is the head of all the idolaters, to whom he distributes, according to their custom, degrees and dignities of rank.

[21] In this land Almighty God conferred great power upon our Brothers against unclean spirits. For they cast them out from possessed bodies just as one would easily drive a dog from a house; and therefore many possessed by demons, bound in chains, are brought to the Brothers from ten days' journey and more. Many are converted to the faith by his companions, Those who are thus freed from the demon immediately allow themselves and ask to be purified by sacred baptism. Then the Brothers take the idols made of felt, which they had worshipped, carrying with them the Cross and holy water, and bring them to the fire prepared for this purpose to be burned. After burning the idols. Then all the people of that district gather to watch, wishing to see how their neighbors' gods are burned by the Brothers. And when the Brothers cast the idols into the fire, they frequently leap out of the fire through the devil's agency. Then the Brothers sprinkle the fire with holy water, and the idols are utterly reduced to ashes. Satan therefore, angered together with his followers because he has lost vessels long possessed, cries out in the air, saying: "See how I have been expelled from my dwelling with insult!" On account of this, many of those peoples are converted to the grace of baptism.

[22] I also saw another astonishing and terrible thing. For when I was going through a certain valley situated beside the river of delights, I saw many dead bodies there. I also heard in this valley the playing of various kinds of musical instruments, especially the cithara, which was marvelously played there. Blessed Odoric scorns and overcomes various deceits of the demon. Whence on account of the tumult, the noise, and the playing, a very great fear weighed upon me. This valley is long—namely, eight miles of land—into which, as it is said, whoever enters dies there and never afterward returns. And although I heard this as certain, nevertheless I wished to enter, trusting in the Lord, so that I might finally see what this was. And when I had entered, as I said, I saw dead bodies which seemed innumerable. On one side of this valley, on a certain rock, I saw the face of a man, which was so terrible in appearance that I thought from excessive fear that I was about to breathe my last. Therefore I continually uttered from my mouth that Gospel saying: "The Word was made flesh." I did not dare approach that face itself, but trembling and stupefied I stood seven or eight paces from it. Then I crossed to the other end of the valley and climbed a sandy mountain, from which, looking around, I saw absolutely nothing except one cithara, which I heard being played. When I was at the summit of the mountain, I found there much silver, heaped up like scales of fish; I took some and placed it in the fold of my garment, but since I had no need of it and did not much care for it, I cast it back upon the ground; and thus, with God protecting me, I left without danger and returned to the habitations of men. All the Saracens, when they learned that I had passed through this valley and escaped without danger, showed me reverence, saying that I was blessed and holy. Those dead bodies, however—deceived by I know not what delusion and phantasmic imagination—they said were the servants of infernal demons.

[23] I, Brother Oderic of Friuli, testify before God and Jesus Christ that all these things that I have written here Epilogue of the book. I either saw with my own eyes or heard from the greater part of trustworthy men. Many other things I saw which I have not written down, because they would seem impossible to the people of our lands, unless they had beheld them in the lands of the infidels, as I, a sinner, have.

a Marco Polo calls it Cambalu and describes it at length, book 2, chapters 9-11. He treats of the Great Khan in chapters 12-13 and following. Our Trigaut believes this city is now called Peking, or Pequin, and is the seat of the Chinese Kings, book 4 of the Christian Expedition among the Chinese, chapter 3. Others think differently. In Cambalech, John of Monte Corvino erected a church in the year of Christ 1299. The same was created Archbishop of Cambalech in the year of Christ 1307. Seven suffragan Bishops were added, to be established in neighboring cities, all from the Order of Friars Minor. So Wadding. In the catalogue of the Polychronicon, a double Vicariate of Tartary is named, the Northern and the Eastern; in the former the Friars Minor had seventeen houses, in the latter fourteen. Bartholomew of Pisa calls the former the Vicariate of the North, and the latter the Vicariate of Tartary, where in Cambalech the Brothers have a house in the palace of the Great Khan.

b Marco Polo mentions this kingdom of Tibet, book 2, chapters 36 and 37; but our Antonio Andrada describes it accurately from personal exploration in a letter to the Rev. Father Mutius Vitelleschi, General of our Society, sent from the royal city of Caparangua on August 15, 1626, which has been printed in various languages.

c Wadding, at the year 1331, no. 15, writes that what Odoric here attributes to the Brothers was done by Odoric himself.

APPENDIX

By Marchisinus and Henry.

Orderic of Pordenone, of the Order of Friars Minor (B.)

[1] I, Brother Marchisinus de Baiadon, of the Order of Friars Minor, declare that from the aforesaid Brother Odoric, while he was still alive, Singing a hymn with his companions, he greets the Great Khan on his journey. I heard many things that he did not write down. For he said that once, while the Great Khan, Emperor of the Tartars, was traveling from Cambalech to Sandon, Brother Odoric was with four Friars Minor under the shade of a tree beside the road where the Khan was about to pass. When he began to approach, one of those Brothers, who was a Bishop, clothed in pontifical vestments, took the cross and, set upon a staff, raised it on high. Then these four began to sing in loud voices the hymn "Veni Creator Spiritus." When the Khan heard this, he asked the princes nearest to him what this was. They answered that these were four Rabanth Franci, that is, Christian religious. And calling them to him, and seeing the cross, he rose in his chariot and, removing the hat from his head, humbly kissed the cross. And since it is decreed He offers apples: that no one may dare approach his chariot with empty hands, Brother Odoric offered him as a gift a small basket full of the most beautiful apples. He took up two apples and ate one; but carrying the other in his hands, he then departed. From which it clearly appears that the Khan himself has some knowledge of the Catholic faith, and this through the influence of the Friars Minor, who continually dwell at his court. This hat, which he removed out of reverence, as I heard from Brother Odoric, was made of gems and precious pearls and is worth more than the entire March of Treviso...

[2] The blessed man Odoric, when in the year of the Lord 1330 he was returning from the regions of the infidels to his province, He returns to Europe to gather new companions: namely the March of Treviso, he resolved to approach the Curia of the Supreme Pontiff, namely Lord John XXII, to seek permission from him to gather fifty Brothers from whatever provinces, who were willing, and to lead them with him to sow the faith in the regions across the sea. But when he departed from Friuli, where he was born, and had come to Pisa, he was seized by a grave illness. On that account he was compelled to return to his friary; and coming to Udine, a city of Friuli, in the year of the Lord's Incarnation 1331, on the day after the Ides of January, He dies: he passed from the shipwreck of this world to the glory of the Blessed. But he now shines with innumerable virtues and many miracles: for at his tomb the blind, the lame, the deaf, the mute, and others burdened with various diseases He is renowned for miracles. receive the grace of healing from the Lord Jesus Christ through his merits. The Patriarch of Aquileia has testified to this by his letters at the Papal Curia, in whose diocese these things take place. And Styria and Carinthia testify, as do many from Italy and very many surrounding regions.

[3] I, Brother Henry, called de Glats, who transcribed all the foregoing while at Avignon at the Curia of the Lord Pope in the aforesaid year, Epilogue of Henry, who transcribed these things. had I not learned there from the blessed Brother Odoric, and from the companions who had been with him, of so many perfections and works of his sanctity, I could scarcely have believed some of the things described here by him. But the truth of his life compelled me to lend credulous faith to his words. I wrote these things in the year of the Lord 1340 in Prague, around the feast of All Saints; and I had heard them more fully at Avignon.

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