Johannes de Plano Carpini: qui missus est Legatus ad Tartaros anno Domini 1246. ab Innocentio quarto Pontifice maximo.

JOHANNES DE PLANO CARPINI
LIBELLUS HISTORICUS IOANNIS DE PLANO CARPINI,
qui missus est Legatus ad Tartaros anno Domini 1246. ab Innocentio quarto Pontifice maximo.

JOHN OF PLANO CARPINI
HISTORICAL LITTLE BOOK OF JOHN OF PLANO CARPINI,
who was sent as legate to the Tartars in the year of the Lord 1246. by Innocent IV supreme pontiff.

Incipit Prologus in librum Tartarorum.

Here begins the Prologue to the book of the Tartars.

Omnibus Christi fidelibus ad quos prasens scriptum peruenerit, frater Ioannes de Plano Carpini ordinis fratrum minorum, Apostolica sedis Legatus, nuncius ad Tartaros et nationes alias Orientis, Dei gratiam in prasenti, et gloriam in futuro, et de inimicis suis gloriam triumphalem. Cum ex mandato sedis apostolica iremus ad Tartaros et nationes alias Orientis, et sciremus Domini Papa et venerabilium Cardinalium voluntatem, eligimus prius ad Tartaros profiscisci. Timebamus enimne per eos in proximo ecclesia Dei periculum immineret.

To all Christ’s faithful to whom the present writing shall have come, Brother John of Plano Carpini of the Order of Friars Minor, Legate of the Apostolic See, envoy to the Tartars and the other nations of the East: God’s grace in the present, and glory in the future, and over his enemies triumphal glory. Since by mandate of the Apostolic See we were going to the Tartars and the other nations of the East, and we knew the will of the Lord Pope and the venerable Cardinals, we chose first to set out to the Tartars. For we feared lest through them shortly a peril would threaten the Church of God.

Et quamuis a Tartaris et aliis nationibus timeremus occidi, vel perpetuo captiuari, vel fame, siti, algore, astu, contumelia, et laboribus nimiis, et quasi vltra vires affligi (qua omnia multo plusquam prius credidimus, excepta morte vel captiuitate perpetua nobis multipliciter euenerunt) non tamen pepercimus nobis ipsis, vt voluntatem Dei secundum Domini papa mandatum adimplere possemus, et vt proficeremus in aliquo Christianis, vt saltem scita veraciter voluntate et intentione ipsorum, possemus illam patefacere Christianis, ne forte subito irruentes inuenirent eos imparatos, sicut peccatis hominum exigentibus alia vice contigit: et fecerunt magnam stragem in populo Christiano.

And although we feared from the Tartars and other nations to be killed, or to be held in perpetual captivity, or to be afflicted by hunger, thirst, cold, guile, contumely, and excessive labors, and as it were beyond our strength (all of which, much more than we had previously believed, except death or perpetual captivity, befell us manifoldly), nevertheless we did not spare ourselves, that we might be able to fulfill the will of God according to the mandate of the Lord Pope, and that we might profit Christians in some measure, so that at least, their will and intention having been truly learned, we might lay it open to Christians, lest perchance, rushing upon them suddenly, they should find them unprepared, as, the sins of men demanding it, on another occasion happened: and they made a great slaughter among the Christian people.

Annus & 4 menses & amplius.

A year & 4 months & more.

Vnde quacunque pro vestra vtilitate vobis scribimus ad cautelam, tanto securius credere debetis, quanto nos cuncta vel ipsi vidimus oculis nostris, qui per annum et quatuor menses et amplius, ambulauimus per ipsos et cum ipsis, ac fuimus, inter eos, vel audiuimus a Christianis qui sunt inter eos captiui, et vt credimus fide dignis. Mandatum etiam a supremo pontifice habebamus, vt cuncta, perscrutaremur et videremus omnia diligenter.

Wherefore whatever we write to you for your utility as a precaution, so much the more securely ought you to credit it, inasmuch as we either ourselves have seen everything with our own eyes—we who for a year and four months and more traveled among them and with them, and were among them—or have heard from Christians who are captive among them, and, as we believe, worthy of faith. We also had a mandate from the supreme pontiff to scrutinize everything and to see all things diligently.

Frater Benedictus Polonus comes Ioannis de Plano Carpini.

Brother Benedict the Pole, companion of John of Plano Carpini.

Quod tam nos quam frater Benedictus eiusdem ordinis qui nostra tribulationis fuit socius et interpres fecimus studiose.

Which both we and Brother Benedict of the same order, who was the companion of our tribulation and interpreter, have done studiously.

1. De terra Tartarorum, situ, qualitate & dispositione aeris in eadem.

1. On the land of the Tartars, the situation, quality, & the disposition of the air therein.

Volentes igitur facta scribere Tartaroram, vt lectores facilius valeant inuenire, hoc modo per capitula describemus.

Wishing therefore to write the deeds of the Tartars, so that readers may more easily be able to find them, we will describe in this manner by chapters.

Primo quidem dicemus de terra. Secundo de hominibus. Tertio de ritu.

First indeed we shall speak about the land. Secondly about the men. Thirdly about the rite.

Quarto de moribus. Quinto de ipsorum imperio. Sexto de bellis.

Fourth about mores. Fifth about their empire. Sixth about wars.

Septimo de terris quas eorum dominio subiugauerant. Octauo quomodo bello occurratur eisdem.

Seventh, about the lands which they had subjugated to their dominion. Eighth, how in war those same are to be met.

De terra possumus hoc modo tractare. In principio quidem dicemus de situ ipsius: secundo de qualitate: tertio de dispositione aeris in eadem. Terra vero pradicta est in ea posita parte Orientis in qua oriens sicut credimus coniungitur Aquiloni.

We can treat of the land in this way. In the beginning indeed we shall speak of its site; secondly, of the quality; thirdly, of the disposition of the air in the same. But the aforesaid land is set in that part of the East in which the East, as we believe, is conjoined to the North.

[Al. Solanganorum. Oceanus ab Aquilone.] Ab Oriente autem est terra posita. Kyraiorum et etiam Solangorum: a meridie sunt terra Saracenorum inter Occidentem et Meridiem Huyrorum.

[Otherwise: of the Solangans. The Ocean from the North.] But on the East the land is set: of the Kyraii and also of the Solangi; on the South is the land of the Saracens; between West and South, that of the Huyri.

Ab Occidente prouincia Naymanorum; ab Aquilone mari oceano circundatur. Hac vero in parte aliqua est nimium montuosa, et in aliqua est campestris, sed fere tota adimxta glarea, raro argillosa, plurimum est arenosa. In aliqua parte terne sunt aliqua modica silua: alia vero est sine lignis omnino.

On the West is the province of the Nayman; on the North it is surrounded by the Ocean Sea. In this quarter indeed, in some part it is excessively mountainous, and in some part it is level, but almost the whole is admixt with gravel, rarely argillaceous, and for the most part sandy. In some part of the land there are some modest woods; another, however, is utterly without timber.

Cibaria autem sua decoquunt et sedent tam imperator quam principes et alii ad ignem factum de boum stercoribus et equorum. Terra autem pradicta non est in parte centesima fructuosa: nec etiam potest fructum portare nisi aquis fluuialibus irrigetur. Sed aqua et riui ibidem sunt pauci: flumina vero rarissima vnde ibidem villa sunt pauca; nec aliqua ciuitates excepta vna, qua esse dicitur satis bona; nos autem non vidimus illam, sed fuimus prope ad dimidium diem, cum apud Syram ordam essemus, qua curia est maior imperatoris eorum.

Moreover, they decoct their own victuals and sit—both the emperor and the princes and the others—by a fire made from the dung of oxen and of horses. But the aforesaid land is not fruitful in the hundredth part; nor indeed can it bear fruit unless it be irrigated by fluvial waters. Yet water and rills there are few; rivers truly are very rare, whence there are few villages there; nor any cities except one, which is said to be quite good; but we did not see it, though we were near it for about half a day, when we were at the Syra orda, which is the greater court of their emperor.

Et licet alias infructuosa sit, quamuis non multum tamen competenter est alendis pecoribus apta. Aer in ipsa est mirabiliter inordinatus. In media etiam astate quando in aliis partibus solet calor maximus abundare; ibi sunt tonitrua magna et fulgura, ex quibus homines quam plurimi occiduntur.

And although otherwise it is unfruitful, yet, though not much, it is suitably fit for the nourishing of herds. The air in it is marvelously inordinate. Even in mid-summer, when in other parts the greatest heat is wont to abound, there are great thunders and lightnings, by which very many men are slain.

Maxima niues in astate in Tartaria.

Very great snows in summer in Tartary.

Cadunt etiam ibi eodem tempore maxima niues. Ibi sunt etiam frigidissimorum ventorum tam maximes tempestates, quod cum labore vix possunt homines aliquando equitare. Vnde cum essemus apud ordam (sic enim stationes imperatoris apud eos et principum appellantur) iacebamus in terra pra magnitudine venti prostrati, et propter pulueris multitudinem videre minime poteramus.

Very great snows also fall there at the same time. There are likewise tempests of the most frigid winds so very great that, with labor, men can scarcely at times ride. Hence, when we were at the orda (for thus the stations of the emperor among them and of the princes are called), we lay on the ground, prostrated by the magnitude of the wind, and on account of the multitude of dust we were by no means able to see.

In ea etiam in hyeme nusquam pluit, sed in astate: et tam modicum, quod vix potest aliquando puluerem et radices graminum madidare. Grando etiam ibi sape maxiina cadit. Vnde eo tempore quando fuit electus, et in sede regni poni debuit imperator, nobis in curia existentibus, tanta cecidit grando, quod ex subita resolutione sicut plenius intelleximus, plusquam centum et quadraginta homines in eadem curia fuerunt submersi.

In that region also in winter it nowhere rains, but in summer: and so little that it can scarcely at any time moisten the dust and the roots of the grasses. Hail also very often falls there in very great magnitude. Hence, at the time when the emperor was elected and had to be set upon the seat of the realm, we being present in the court, so great a hail fell that, from the sudden dissolution (melting), as we more fully understood, more than one hundred and forty men in that same court were drowned.

Res autem et habitacula plura deducta fuerunt. Ibi est etiam in astate subito magnus calor, et repente maximum frigus. In hyeme vero in aliqua parte cadunt maxima niues, in alia autem parua.

Moreover, more works and dwellings were set up. There also in summer there is sudden great heat, and abruptly very great cold. In winter indeed, in some parts the heaviest snows fall, but in others small ones.

[Iter quinque mensium et dinudii.] Et vt breuiter de terra concludam, magna est, sed aliter, sicut vidimus oculis nostris, (quia per ipsam circuendam quinque mensibus et dimidium ambulauimus) multo vilior est, quam dicere valeamus.

[A journey of five months and a half.] And to conclude briefly about the land, it is great, but otherwise, as we saw with our own eyes (for in going around it we walked for five months and a half), it is much viler than we are able to say.

2. De formis Tartarorum, de coniugio, vestibus et habitaculis eorum.

2. On the forms of the Tartars, on marriage, garments, and their habitations.

Dicto de terra, de hominibus est dicendum. Primo quidem formas describemus personarum. Secundo de ipsorum coniugio supponemus.

Having spoken of the land, we must speak of the people. First indeed we shall describe the forms of the persons. Second, we shall subjoin concerning their conjugal union.

Tertio de vestibus. Quarto de habitaculis. Quinto de rebus eorum.

Third about garments. Fourth about habitations. Fifth about their affairs.

Forma personarum ab hominibus aliis est remota. Inter oculos enim et genas plusquam alii homines sunt lati. Gena etiam satis prominent a maxillis.

The form of the persons is remote from other humans. For they are broader, between the eyes and the cheeks, than other men. The cheeks also protrude sufficiently from the maxillae.

Graciles sunt generaliter in cingulo exceptis quibusdam paucis. Pene omnes sunt mediocris statura. Barba fere omnibus minime crescit.

They are generally slender at the waist, except for a certain few. Nearly all are of moderate stature. In almost all, the beard grows very little.

Aliqui tamen in inferiori labio et in barba modicos habent crines, quos minime tondent. Super verticem capitis in modum clericorum habent coronas, et ab aure vna vsque ad aliam, ad latitudinem trium digitorum similiter omnes radunt. Qua rasura corona pradicta iunguntur.

Some, however, have modest hairs on the lower lip and in the beard, which they do not cut at all. Upon the vertex of the head, in the manner of clerics, they have crowns, and from one ear to the other, to the breadth of three fingers, they likewise all shave. By this shaving the aforesaid crown is joined.

Super frontem etiam ad latitudinem duorum digitorum similiter omnes radunt. Illos autem capillos qui sunt inter coronam et prataxatam rasuram crescere vsque ad supercilia sinunt. Et ex vtraque parte frontis tondendo plusquam in medio crines faciunt longos: reliquos vero crines permittunt crescere vt mulieres.

Over the forehead as well they likewise all shave to the breadth of two fingers. But those hairs which are between the crown and the aforesaid shaving they allow to grow up to the eyebrows. And on each side of the forehead, by tonsuring, they make the hair longer than in the middle; the remaining hairs they permit to grow like women.

De quibus faciunt duas cordas, et ligant vnamquamque post aurem. Pedes etiam modicos habent. Vxores vero habet vnusquisque quot potest tenere.

Of which they make two cords, and they bind each one behind the ear. They also have small feet. As for wives, each one has as many as he is able to keep.

Aliquis centum, aliquis quinquaginta, aliquis decem, aliquis plures vel pauciores: et omnibus parentibus generaliter iunguntur, excepta matre, filia, vel sorore ex eadem matre, sororibus etiam ex patre: tamen et vxores patris post mortem ducere possunt. Vxorem etiam fratris alter frater iunior post mortem vel alius de parentela iunior ducere tenetur. Reliquas mulieres omnes sine vlla differentia ducunt in vxores, et emunt eas valde pretiose a parentibus suis.

Someone a hundred, someone fifty, someone ten, someone more or fewer: and they are generally joined in marriage with all relatives, except the mother, a daughter, or a sister from the same mother, and also sisters on the father’s side: yet they can take the father’s wives after his death. The wife of a brother, too, a younger brother is bound to take after his death, or another junior of the kindred. All the remaining women, without any distinction, they take as wives, and they buy them very dearly from their parents.

Post mortem maritorum de facili ad secunda coniugia non migrant, nisi quis velit suam nouercam ducere in vxorem.

After the death of their husbands they do not easily migrate to second marriages, unless someone wishes to take his stepmother to wife.

Vestes.

Garments.

Vestes autem tam virorum quam mulierum sunt vno modo formata. Palliis, cappis vel capputiis vel pellibus non vtuntur. Tunicas vero portant de Bukeramo, purpura, vel Baldaquino in hunc modum formatas.

But the garments of both men and women are fashioned in one way. They do not use palls (cloaks), capes or capuches (hoods), or pelts (furs). Rather, they wear tunics of buckram, purple, or baldachin (baudekin), fashioned in this manner.

A supremo vsque deorsum sunt scissa, quia ante pectus dupticantur. A latere vero sinistro vna, et in dextris tribus ligaturis nectuntur, et in latere et in sinistro vsque ad brachiale sunt scissa. Pellicia cuiuscunque sunt generis in eundem modum formantur: superius tamen pellicium exterius habet pilum, sed a posterioribus est apertum.

From the top all the way down they are split, because in front of the chest they are doubled. On the left side they are bound by one ligature, and on the right by three ligatures; and at the side, on the left, they are split up to the armhole. Fur-garments, of whatever kind, are formed in the same manner: the upper fur-garment, however, has the hair on the outside, but is open at the back.

Habet autem caudulam vnam vsque ad genua retro. Mulieres vero qua sunt maritata habent tunicam valde amplam et vsque ad terram ante scissam. Super caput vero habent vnum quid rotundum de viminibus vel de cortice factum, quod in longum protenditur ad vnam vlnam, et in summitate desinit in quadrum: et ab imo vsque ad summum in amplitudine semper crescit, et in summitate habet virgulam vnam longam et gracilem de auro vel de argento seu de ligno, vel etiam pennam: et est assutum super vnum pileolum, quod protenditur vsque ad humeros.

It has, moreover, one little tail behind down to the knees. The women, in truth, who are married have a tunic very ample and cut in front down to the ground. Upon the head, moreover, they have a certain round thing made of withes or of bark, which is extended in length to one ell, and at the summit ends in a square; and from the bottom up to the top it always increases in breadth; and at the summit it has a single long and slender (gracile) little rod of gold or of silver or of wood, or even a feather; and it is sewn upon a little cap, which is extended as far as the shoulders.

Instrumentum pradictum est tectum de buccaramo, siue purpura vel baldaquino: sine quo instrumento coram hominibus nunquam vadunt, et per hoc ab aliis mulieribus cognoscuntur. Virgines autem et iuuenes mulieres cum magna difficultate a viris suis possunt discerni: quum per omnia vestiuntur vt viri. Pileola habent alia quam alia nationes, quorum formam intelligibiliter describere non valemus.

The aforesaid apparatus is covered with buckram, or purple, or baldachin; without which implement they never go in the presence of men, and by this they are recognized from other women. But maidens and young women can with great difficulty be distinguished from men, since in all respects they are clothed like men. The nations have little caps differing one from another, whose form we are not able to describe intelligibly.

Tabernacula.

Tents.

Stationes rotundas habent in modum tentorii praparatas, de virgis et baculis subtiliter factas. Supra vero in medio rotundam habent fenestram vnde lumen ingreditur, et vt possit fumus exire: quia semper in medio ignem faciunt. Parietes autem et tecta filtro sunt cooperta.

They have round stations prepared in the manner of a tent, made delicately from withies and little rods. Above, indeed, in the middle they have a round window whence light enters, and so that smoke can go out: because they always make a fire in the middle. Moreover, the walls and the roofs are covered with felt.

Ostia etiam de filtro sunt facta. Quadam stationes sunt magna, quadam parua, secundum dignitatem et hominum paruitatem. Quadam soluuntur subito et reparantur et super somarios deferuntur.

The doors also are made of felt. Some stations are large, some small, according to the dignity and the smallness of the people. Some are suddenly taken apart and repaired, and are carried upon pack-animals.

Quadam dissolui non possunt, sed in curribus deferuntur. Minoribus autem in curru ad deferendum vnus bos; maioribus tres vel quatuor, vel etiam plures, vel quod est magis, sufficiunt ad portandum.

Some cannot be disassembled, but are conveyed on carts. For the smaller ones, in a cart for conveying, one ox; for the larger, three or four, or even more—or, what is more—are sufficient for carrying.

Opes in pecore.

Wealth is in livestock.

Quocunque vadunt siue ad bellum, siue alias, semper illas deferunt secum. In animalibus sunt diuites valde: in camelis, bobus, ouibus, capris, et equis. Iumentorum tantam habent multitudinem, quantam non credimus habere totum mundum.

Wherever they go, whether to war or otherwise, they always carry those things with them. In animals they are very wealthy: in camels, oxen, sheep, goats, and horses. They have such a multitude of beasts of burden as we do not believe the whole world to possess.

Porcos et alias bestias minime habent.

Pigs and other beasts they have not at all.

3. De cultu et de hiis qua credunt esse peccata, et de diuinationibus et ritu funeris eorum, et de purgationibus suorum peccatorum.

3. Concerning the cult and those things which they believe to be sins, and concerning divinations and the rite of their funeral, and concerning the purgations of their sins.

Dicto de hominibus, dicendum est de ritu: de quo tractabimus in hunc modum. Primo de cultu: secundo de hiis qua credunt esse peccata: tertio de diuinationibus, et purgationibus peccatorum: quarto de ritu funeris. Vnum Deum credunt, quem credunt esse factorem omnium visibilium et inuisibilium.

Having spoken about the people, it must be spoken about the rite: of which we will treat in this manner. First, about the cult; second, about those things which they believe to be sins; third, about divinations and purgations of sins; fourth, about the rite of the funeral. They believe in One God, whom they believe to be the maker of all things visible and invisible.

Et credunt eum tam bonorum in hoc mundo quam panarum esse factorem: non tamen orationibus vel laudibus, aut ritu aliquo ipsum colunt. Nihilommus habent idola quadam de filtro ad imaginem hominis facta; et illa ponunt et vtraque parte ostii stationis, et subtus illa ponunt quiddam de filtro in modum vberis factum, et illa credunt esse pecorum custodes, et eis beneficium lactis et pullorum prastare. Alia vero faciunt de pannis sericis, et illa multum honorant.

And they believe him to be the maker both of the good things in this world and of penalties; nevertheless they do not worship him with prayers or praises, or by any rite. Nonetheless they have certain idols of felt made to the image of a man; and they set them on either side of the doorway of the lodging, and beneath them they place something of felt fashioned in the manner of an udder; and they believe these to be guardians of the herds, and to bestow upon them the beneficence of milk and offspring. Others, moreover, they make of silken cloths, and those they honor greatly.

Quidam ponunt illa in pulchro curru tecto ante ostium stationis: et quicunque aliquid de illo curru furatur, sine vlla miseratione occiditur. Duces, millenarii, et centenarii vnum semper habent in medio stationis. Pradictis idolis offerunt primum lac omnis pecoris et iumenti.

Some set them in a fair covered wagon before the door of the station; and whoever steals anything from that wagon is slain without any mercy. Dukes, millenaries, and centenaries always have one in the middle of the station. To the aforesaid idols they offer the first milk of all cattle and beasts of burden.

Et cum primo comedere et bibere incipiunt, primo offerunt eis de cibariis et potu. Et cum bestiam aliquam occidunt, offerunt cor Idolo quod est in curru in aliquo cypho, et dimittunt vsque mane, et tunc auferunt de prasentia eius et decoquunt et manducant. Primo etiam imperatori faciunt idolum, quod ponunt in curru, ante quam stationem honorifice, sicut vidimus ante ordam imperatoris istius offerunt munera multa.

And when they first begin to eat and drink, they first offer to them some of the victuals and drink. And when they kill any beast, they offer the heart to the Idol which is in the cart in some cup, and they leave it until morning, and then they remove it from its presence and boil it and eat it. First also they make an idol for the emperor, which they place in a cart, before his station honorifically, as we saw before the orda of this emperor they offer many gifts.

Equos etiam offerunt ei, quos nullus audet ascendere vsque ad mortem. Alia etiam animalia eidem offerunt. Qua vero occidunt ad manducandum, nullum os ex eis confringunt, sed igni comburunt.

They also offer horses to him, which no one dares to mount until their death. They likewise offer other animals to the same. But those which they kill for eating, they break no bone of them, but burn them with fire.

Et etiam ad meridiem tanquam Deo inclinant, et inclinare faciunt alios nobiles, qui se reddunt eisdem. Vnde nuper contigit quod Michael, qui fuit vnus de magnis ducibus Russia, cum iuisset ad se reddendum Bati, fecerunt eum prius inter duos ignes transire: Post hoc dixerunt, quod ad meridiem Cyngis inclinaret. Qui respondit, quod Bati et seruis suis inclinaret libenter, sed imagini hominis mortui non inclinaret, quia non licet hoc facere Christianis.

And also they bow to the south as to God, and they make other nobles, who render themselves to them, bow as well. Whence it lately befell that Michael, who was one of the great dukes of Russia, when he had gone to render himself to Batu, they first made him pass between two fires. After this they said that he should bow toward the south to Chingis. He replied that he would gladly bow to Batu and to his servants, but he would not bow to the image of a dead man, because it is not permitted for Christians to do this.

Et cum sape diceretur, quod inclinaret, et nollet, mandauit ei pradictus per filium Ieroslai, quod occideretur si non inclinaret.

And when it was often said that he should incline, and he would not, the aforesaid one, through the son of Iaroslav, ordered that he be killed if he did not incline.

Martyrium Michaelis ducis Russia.

Martyrdom of Michael, duke of Russia.

Qui respondit, quod potius vellet mori, quam hoc faceret, quia non liceret. At ille satellitem vnum misit, qui tam diu contra cor eum in ventre calce percussit, quousque deficeret. Tunc quidam de suis militibus quia astabat confortans eum dixit: Esto robustus quia hac poena non diu tibi durabit, et statim sequetur gaudium sempiternum: post hoc fuit caput eius cultello pracisum.

He answered that he would rather die than do this, because it was not permitted. But the other sent one satellite, a bodyguard, who struck him with the heel against the heart in the belly so long until he expired. Then a certain one of his soldiers, as he stood by encouraging him, said: “Be robust, for this penalty will not last long for you, and straightway sempiternal joy will follow”; after this his head was cut off with a small knife.

Militi vero pradicto fuit caput etiam cultello amputatum. Solem igitur lumina et ignem venerantur et adorant, et aquam et terram, eis cibonim et potus primitias offerentes, et mane potissime antequam comedant et bibant: quia de cultu Dei nullam legem obseruant. Neminem cogunt suam fidem vel legem negare.

But to the aforesaid soldier the head also was cut off with a little knife. Therefore they venerate and adore the sun, the lights, and fire, and water and earth, offering to them the first-fruits of foods and of drink, and most especially in the morning before they eat and drink: because concerning the worship of God they observe no law. They compel no one to deny his faith or law.

Accidit tamen dum adhuc nuper essemus in terra quod Andreas dux de Saruogle [Vel, Sciruogle. Andreas dux Russia.] qua est in Russia fuit apud Bati accusatus, quod educeret equos Tartarorum de terra et venderet alias, et cum tamen non esset probatum fuit, occisus: quod audiens iunior frater eius, venit cum vxore occisi ad ducem pradictum Bati, volens supplicare, ne terra tolleretur eisdem. Qui dixit par esse, quod vxorem fratris carnalis pradicti duceret in vxorem: et mulieri pracepit ducere illum in virum secundum consuetudinem Tartarorum.

It happened, however, while we were still recently in the land, that Andrew, duke of Saruogle [Or, Sciruogle. Andrew, duke of Russia.], which is in Russia, was accused before Bati, that he was leading the Tatars’ horses out of the land and selling them elsewhere; and although it was not proven, he was killed. Hearing this, his younger brother came with the slain man’s wife to the aforesaid duke Bati, wishing to supplicate that the land not be taken away from them. He said it was fitting that he should take to wife the wife of the aforesaid blood-brother, and he ordered the woman to take him as husband according to the custom of the Tatars.

Qui respondit, quod prius vellet occidi, quam faceret contra legem. At ille, nihilominous tradidit eam illi, quamuis renuerat quantum posset: et duxerunt ambo in lecto, et posuerunt puerum super illam plorantem et clamantem et cogerunt eos commisceri coactione non conditionali, sed absoluta.

He replied that he would rather be killed first than act against the law. But he, nevertheless, handed her over to him, although she had refused as much as she could; and they led them both onto the bed, and they placed the boy upon her, weeping and crying out, and they forced them to commingle by coaction not conditional, but absolute.

De superstitiosis traditionibuseorum. [Ethelothraeskeia.]

On their superstitious traditions. [Ethelothraeskeia.]

Quamuis de iustitia facienda, vel peccato, cauendo nullam habeant legem, nihilominus tamen habent aliquas traditiones, quas dicunt esse peccata: quas confinxerunt ipsi et patres eorum. Vnum est, cultellum figere in igne, vel etiam quocunque modo tangere cum cultello: vel cum cultello extrahere carnes de caldario: iuxta ignem etiam incidere cum securi. Credunt etiam quod sic auferri caput debeat igni.

Although as to doing justice or guarding against sin they have no law, nonetheless they have certain traditions which they say are sins: which they themselves and their fathers have concocted. One is: to fix a knife into the fire, or even to touch it in any way with a knife; or to draw out meats from the cauldron with a knife; also to cut with an axe beside the fire. They also believe that thus the head ought to be taken away from the fire.

Item appodiare se ad flagellum, cum quo percutitur equus: Ipsi enim calcaribus non vtuntur. Item tangere flagellis sagittas. Item iuuenes aues occidere, vel accipere: cum froeno equum percutere, Item os cum osse alio frangere.

Likewise to lean oneself upon the whip with which the horse is struck: for they themselves do not use spurs. Likewise to touch arrows with whips. Likewise to kill or to take young birds: to strike a horse with the bridle, Likewise to break a bone with another bone.

Item lac vel aliquem potum vel cibum super terram effundere. In statione mingere, sed si voluntarie facit occiditur: si autem aliter, oportet quod pecunia soluatur incantatori, qui purificet eos: faciat etiam stationem et ea qua in ipsa sunt inter duos ignes transire. Sed antequam sic purificetur nullus audet intrare vel aliquid de ipsa portare.

Also to pour out milk or any drink or food upon the earth. To urinate in the station; but if he does it voluntarily, he is killed: if otherwise, it is necessary that money be paid to the enchanter, who may purify them: let him also make the station and the things which are in it pass between two fires. But before it is thus purified, no one dares to enter or to carry anything out of it.

Item si alicui morsus imponitur, et deglutire non potest, et de ore suo eiicit eum, fit foramen sub statione, et extrahunt per illud foramen, et sine vlla misericordia occiditur. [atheotaes].] Item si aliquis calcat limen stationis alicuius ducis interficitur eodem modo. Et multa habent similia, de quibus longum est narrare.

Likewise, if a bite is put into someone’s mouth, and he cannot swallow, and he casts it out from his mouth, a foramen is made under the station, and they draw him out through that foramen, and without any mercy he is killed. [atheotaes].] Likewise, if someone treads upon the threshold of some duke’s station, he is killed in the same way. And they have many similar things, about which it is long to narrate.

Sed homines occidere, aliorum terras inuadere, res aliorum accipere, quocunque iniusto modo fornicari, aliis hominibus iniunari, facere contra Dei prohibitiones et Dei pracepta, nullum est peccatum apud eos. De vita aterna et damnatione perpetua, nihil sciunt. Credunt tamen quod post mortem in alio seculo viuant, greges multiplicent, comedant, bibant, et alia faciant, qua in hoc seculo a viuentibus hominibus fiunt.

But to kill men, to invade the lands of others, to take the goods of others, to fornicate in whatever unjust manner, to do injury to other men, to act against God’s prohibitions and God’s precepts—among them these are no sin. About eternal life and perpetual damnation, they know nothing. Yet they believe that after death they live in another age, multiply flocks, eat, drink, and do other things which in this age are done by living men.

Diuinationibus, auguriis, aruspiciis, veneficiis, incantationibus multum intendunt. Et cum a damonibus ipsis respondetur, credunt quod Deus ipsis loquatur, quem Deum vocant Itoga: sed Comani Cham, id est, imperatorem ipsum appellant, quem mirabiliter timent et reuerentur: ac oblationes offerunt multas, et primitias cibi et potus. Secundum autem responsa ipsius faciunt vniuersa In principio etiam lunationis vel plenilunio incipiunt quicquid noui agree volunt.

They devote themselves much to divinations, auguries, haruspicy, venefices (sorceries), incantations. And when answers are given them by demons, they believe that God speaks to them, which God they call Itoga: but the Cumans call him Cham, that is, the emperor himself, whom they marvelously fear and revere: and they offer many oblations, and the first-fruits of food and drink. Moreover, according to his responses they do everything. At the beginning of the lunation, or at the full moon, they begin whatever new thing they wish to undertake.

Vnde illam magnum imperatorem appellant, eique genua flectunt et deprecantur. Solem dicunt esse matrem luna, eo quod lumen a sole recipiat. Et vt breuiter dicam per ignem credunt omnia purificari.

Whence they call him the great emperor, and to him they bend the knees and supplicate. They say the Sun is the mother of the Moon, because it receives its light from the Sun. And, to say it briefly, they believe that all things are purified by fire.

Vnde cum nuncii veniunt ad eos, vel principes, vel qualescunque persona, oportet ipsos et munera qua portant per duos ignes transire, vt purificentur. Item si cadit ignis de coelo super pecora, vel super homines, quod ibidem sape contingit, siue aliquid talium euenerit eis, per quod immundos seu infortunatos se reputant, oportet similiter per incantatores mundari. Et quasi omnem spem suam in talibus posuerunt.

Whence, when messengers come to them, or princes, or any persons whatsoever, it is necessary that they themselves and the gifts which they carry pass through two fires, that they may be purified. Likewise, if fire falls from heaven upon cattle or upon men—which in that place often happens—or if anything of the sort has befallen them whereby they reckon themselves unclean or unfortunate, it is necessary likewise to be cleansed by enchanters. And, as it were, they have placed all their hope in such things.

Ritus funebris.

Funerary rite.

Quando aliquis eorum infirmatur, ponitur in statione eius vna hasta, et contra illam filtrum circumuoluitur nigrum: et ex tunc nullus audet alienus postes stationum intrare. Et quando incipit agonizare, omnes recedunt ab eo; quoniam nullus de iis qui morti eius assistunt, potest ordam alicuius ducis vel imperatoris vsque ad nouam lunationem intrare. Cum autem mortuus est, si est de maioribus, sepelitur occulte in campo vbi placuerit: sepelitur autem cum statione sedendo in medio eius, et ponunt mensam ante eum, et alueum carnibus plenum, et cyphum lactis iumentini: Sepelitur autem cum eo vnum iumentum cum pullo, et equus cum frano et sella: et alium equum comedunt et stramine corium implent, et super duo vel quatuor ligna altius ponunt, vt habeat in alio mundo stationem vbi moretur, et iumentum de quo lac habeat, et, possit sibi equos multiplicare, et equos etiam in quibus valeat equitare.

When any one of them falls ill, one spear is set at his station, and against it a black felt is wound; and from then on no outsider dares to enter within the posts of the stations. And when he begins to agonize, all withdraw from him; for none of those who attend his death can enter the horde of any duke or emperor until the new lunation. But when he is dead, if he is of the greater men, he is buried secretly in the field where it has pleased; moreover he is buried with his station, sitting in the middle of it, and they set a table before him, and a trough full of meats, and a cup of mare’s milk. He is also buried with him one mare with its foal, and a horse with bridle and saddle; and another horse they eat and fill its hide with straw, and they place it higher upon two or four pieces of wood, so that he may have in the other world a station where he may abide, and a mare from which he may have milk, and that he may be able to multiply horses for himself, and also horses on which he may be able to ride.

Aurum et argentum sepeliunt eodem modo cum ipso. Currus in quo ducitur frangitur, et statio sua destruitur, nec nomen proprium eius vsque ad tertium generationem audet aliquis nominare. Alius etiam est modus sepeliendi quosdam maiores.

They bury gold and silver in the same manner with him. The wagon in which he is conveyed is broken, and his station is destroyed, nor does anyone dare to name his proper name until the third generation. There is also another mode of burying certain of the greater ones.

Vaditur in campo occulte, et ibi gramma remouent cum radicibus et faciunt foueam magnam, et in latere illius fouea faciunt vnam sub terra, et illum seruum quem habet dilectum ponunt sub eo, qui iacet tam diu sub eo donec incipit agonizare, deinde extrahunt eum vt valeat respirare, et sic faciunt ter. Et si euadet, postea est liber, et facit quicquid ei placuerit, et est magnus in statione, ac inter parentes illius. Mortuum autem ponunt in foueam, qua est in latere facta cum his qua superius dicta sunt.

They go into the field secretly, and there they remove the turf with the roots and make a great pit, and in the side of that pit they make one chamber under the earth; and that slave whom he holds dear they place beneath him, who lies under him so long until he begins to agonize; then they draw him out so that he may be able to breathe, and thus they do three times. And if he escapes, afterward he is free, and does whatever pleases him, and he is great in the station, and among his relatives. The dead man, moreover, they place into the pit which has been made in the side, with those things which have been said above.

Deinde replent foueam qua est ante foueam suam, et desuper gramina ponunt, vt fuerant prius, ad hoc, ne locus vlterius vileat inueniri. Alia faciunt vt dictum est. In terra eorum sunt coemeteria duo.

Then they refill the pit that is before his own grave, and they place the grasses back on top, as they were before, to this end, that the place may not thereafter be able to be found. They do the other things as has been said. In their land there are two cemeteries.

Vnum in quo sepeliuntur imperatores, duces et nobiles omnes: et vbicunque moriuntur, si congrue fieri potest, illuc deferuntur. Sepelitur autem cum eis aurum et argentum multum. Aliud est in quo sepeliuntur illi qui in Hungaria interfecti fuerunt: multi enim ibidem occisi fuerunt.

One in which emperors, dukes, and all the nobles are buried: and wherever they die, if it can suitably be done, they are borne thither. Moreover much gold and silver is buried with them. Another is that in which those who were slain in Hungary are buried: for many were killed in that same place.

Ad illa coemeteria nullus audet accedere prater custodes, qui ad custodiendum positi sunt ibidem. Et si aliquis accesserit, capitur, spoliatur et verberatur, et valde male tractatur. Vnde nos ipsi nescientes intrauimus termmos coemeterii eorum qui in Hungaria occisi fuerunt, et venerunt super nos sagitta volantes: sed quia eramus nuncii consuetudinem terra nescientes, nos liberos dimiserunt abire.

To those cemeteries no one dares to approach except the guards, who are stationed there for guarding. And if anyone shall have approached, he is seized, despoiled and beaten, and is treated very badly. Whence we ourselves, not knowing, entered the bounds of the cemetery of those who were slain in Hungary, and arrows came flying upon us: but because we were envoys, unacquainted with the custom of the land, they let us go free to depart.

Lustrationes ritus.

Lustration rites.

Parentes autem et omnes alii qui morantur in stationibus suis oportet purificari per ignem: qua purification fit hoc modo. Faciunt duos ignes et duas hastas ponunt iuxta ignes et vnam cordam in summitate hastarum: et ligant super cordam illam quasdam scissuras de buccharamo: sub qua corda et ligaturis inter illos duos ignes transeunt homines, bestia et stationes: Et sunt dua mulieres, vna hinc, et alia inde aquam proiicientes, et quadam carmina recitantes. Et si aliqui currus ibi franguntur, vel etiam res ibi cadunt aliqus, incantatores accipiunt.

The parents, moreover, and all others who remain in their stations ought to be purified by fire: which purification is done in this way. They make two fires and set two spears beside the fires, and a single cord at the top of the spears; and they tie upon that cord certain cut strips of buckram; under which cord and ligatures, between those two fires, men, beasts, and the stations pass. And there are two women, one on this side and the other on that, throwing water and reciting certain chants. And if any wagons are broken there, or even if some things fall there, the enchanters take them.

Et si aliquis occiditur a tonitruo, omnes illos homines qui morantur in stationibus illis, oportet pradicto modo ignes transire. Statio, lectus, filtra, currus, vestes, et quicquid talium habuerint, a nullo tanguntur, sed tanquam immunda ab omnibus respuuntur.

And if anyone is killed by a thunderbolt, all those people who dwell in those stations must pass through the fires in the aforesaid manner. The station, the bed, the felts, the wagon, the garments, and whatever of such things they may have are touched by no one, but, as unclean, are rejected by all.

4. De consuetudinibus bonis et malis et cibis eorum.

4. On their good and bad customs and their foods.

Dicto de ritu, dicendum est de moribus: de quibus tractabimus hoc modo. Primo dicemus de bonis, secundo de malis: tertio de consuetudinibus: quarto de cibis.

With the rite having been spoken of, it must be spoken about the mores: about which we will treat in this mode. First we will speak of the good, second of the bad: third of the customs: fourth of the foods.

Obedientia.

Obedience.

Pradicti homines, scilicet Tartari sunt magis obedientes Dominis suis quam aliqui homines in hoc mundo, siue religiosi, siue seculares: et magis reuerentur eosdem: neque de facili mentiuntur eis. Verbis ad inuicem raro aut nunquam contendunt, factis vero nunquam. Bella, rixa, vulnera, homicidia inter eos non contingunt.

The aforesaid men, namely the Tartars, are more obedient to their Lords than any men in this world, whether religious or secular: and they revere them more: nor do they easily lie to them. In words among one another they rarely or never contend, in deeds indeed never. Wars, quarrels, wounds, homicides do not occur among them.

Abstinentia.

Abstinence.

Pradones et fures magnarum rerum non inueniuntur inter eos. Vnde stationes et currus eorum, vbi habent thesauram suum setis aut vectibus non firmantur. Si aliqua bestia perduntur, quicunque inuenent eas vel dimittit sic esse, vel ducit eas ad homines illos, qui positi sunt ad hoc.

Robbers and thieves of great things are not found among them. Whence their stations and their carts, where they have their treasure, are not made fast with locks or with bars. If any beasts are lost, whoever finds them either leaves them so, or leads them to those men who are appointed for this.

Homines autem quorum sunt bestia apud eosdem illas requirunt, et absque vlla difficultate recipiunt illas. [Sidenote: Comitas.] Vnus alium satis honorat: et ad inuicem sunt satis familiares: Et cibaria quamuis inter illos sint pauca, tamen inter se satis competenter communicant illa; et satis sunt sufferentes.

But the men to whom the beasts belong seek those very animals among those same people, and without any difficulty receive them. [Sidenote: Comitas.] One honors another sufficiently: and they are sufficiently familiar with one another: And although provisions among them are few, nevertheless they quite competently communicate them among themselves; and they are quite long-suffering.

Temperantia.

Temperance.

Vnde quum ieiunant vno die vel duobus diebus nihil comedentes omnino de facili non videntur impatientes, sed cantant et ludunt quasi comederunt bene. In equitando multum sustinent frigus, et calorem nimium patiuntur. Non sunt hominess delicati.

Whence, when they fast for one day or for two days, eating nothing at all, they do not easily appear impatient, but sing and play as if they had eaten well. In riding they greatly endure cold, and they suffer excessive heat. They are not delicate people.

Inuidi ad inuicem non videntur. Inter eos quasi nulla placita sunt: nullus alium spernit, sed iuuat et promouet quantum congrue potest.

They do not seem envious toward one another. Among them, as it were, there are no pleas; no one spurns another, but helps and promotes as much as he congruously can.

Castitas mulierum.

Chastity of women.

Mulieres eorum sunt casta: nec de impudicitia earum inter eas aliquid auditur. Verba tamen quadam ex eis in ioco satis habent turpia et impudica. Seditiones vero inter eas raro vel nunquam audiuntur.

Their women are chaste: nor is anything about their unchastity heard among them. Yet certain words of theirs in jest are quite foul and impudent. But seditions among them are seldom or never heard.

Et quamuis multum inebrientur, in ebrietate sua tamen verbis vel facto nunquam contendunt.

And although they become greatly inebriated, yet in their inebriation they never contend by word or by deed.

Insolencia aduersus exteros.

Insolence toward foreigners.

Nunc de malis moribus eorum est supponendum. Superbissimi aliis hominibus sunt, et despiciunt omnes: ideo quasi pro nihilo reputant, siue nobiles sint, siue ignobiles. Vidimus euim in curia Imperatoris nobilem virum Ieroslaum.

Now concerning their bad morals is to be subjoined. They are most arrogant toward other men, and they despise all: therefore they reckon them as almost nothing, whether they be noble or ignoble. For we saw in the Emperor’s court a noble man, Ieroslaus.

magnum Ducem Russia, filium etiam Regis et Regina Georgia, et Soldanos multos, duces etiam Soldanorum nullum honorem debitum recipere inter eos. Sed Tartari qui erant eis assignati, quantumcunque erant viles, antecedebant eos, et semper primum locum et summum tenebant: immo sape oportebat eos post posteriora sedere.

the Grand Duke of Russia, and even the son of the King and Queen of Georgia, and many Sultans, and even the dukes of the Sultans, received none of the honor due among them. But the Tartars who were assigned to them, however base they were, preceded them, and always held the first and highest place: nay, it was often necessary for them to sit in the very rear.

Iracundia Mendacitas.

Irascibility Mendacity.

Iracundi multum et indignantis natura sunt: et etiam aliis hominibus plus sunt mendaces, et fere nulla veritas inuenitur in eis. In principio quidem sunt blandi, sed in fine pungunt vt scorpio.

They are very irascible and by nature indignant; and they are more mendacious than other men, and scarcely any truth is found in them. Indeed at the beginning they are blandishing, but in the end they sting like a scorpion.

Fraudulentia Sordes.

Fraudulence Sordidness.

Subdoli sunt et fraudulenti, et se possunt astutia circumueniunt omnes. Homines sunt immundi, sumendo cibum et potum, et aliis factis suis. Qui cum volunt aliquid mali facere aliis hominibus, miro modo occultant, vt prauidere non possint, vel contra eorum astutias remedium inuenire.

They are underhanded and fraudulent, and by astuteness they are able to circumvent all. They are unclean persons in the taking of food and drink, and in their other deeds. When they wish to do some evil to other men, they occult it in a wondrous way, so that others cannot foresee it, nor find a remedy against their astuteness.

Temulentia.

Drunkenness.

Ebrietas honorabilis est apud eos: et quum multum quis bibit, ibidem reiicit, nec propter hoc dimittit quin iterum bibat. Valde sunt cupidi et auari, exactores maximi ad petendum: tenacissimi retentores, et parcissimi donatores. Aliorum hominum occisio pro nihilo est apud illos.

Drunkenness is honorable among them; and when someone has drunk much, right there he vomits it up, nor on account of this does he desist from drinking again. They are very covetous and avaricious, the greatest exactors in demanding; most tenacious retainers, and most parsimonious donors. The killing of other men is as nothing among them.

Exortio Crudelitas.

Extortion. Cruelty.

Et, vt breuiter dicam, omnes mali moreseorum propter prolixitatem in scripto redigi non possunt.

And, to speak briefly, all their evil customs, on account of their prolixity, cannot be reduced into writing.

Cibi.

Foods.

Cibi eorum sunt omnia qua mandi possunt. Comedunt canes, lupos, vulpes, et equos; et in necessitate carnes humanas. Vnde quando pugnauerunt contra quandam ciuitatem Kytaorum, vbi morabatur imperator ipsorum; eam obsederunt tam diu, quod defecerunt ipsis Tartaris omnino expensa, Et quia non habebant quod manducarent omnino, tunc accipiebatur de decem hominibus vnus ad manducandum.

Their foods are all things that can be chewed. They eat dogs, wolves, foxes, and horses; and in necessity human flesh. Whence, when they fought against a certain city of the Kytaeans, where their emperor was staying; they besieged it so long that the supplies utterly failed the Tartars. And because they had absolutely nothing to eat, then out of ten men one was taken to be eaten.

Abluuiones etiam qua egrediuntur de iumentis cum pullis manducant. Imo vidimus etiam eos pediculos manducare: vidimus etiam eos commedere mures. Mensalibus et manutergiis non vtuntur: panem non habent, nec olera, nec legumina, nec aliquid aliud nisi carnes: et tam paucas habent, quod alia nationes vix inde viuere possent.

They even eat the afterbirths which come out of the beasts of burden with their young. Indeed, we even saw them eat lice; we also saw them consume mice. They do not use tablecloths or hand-towels: they have no bread, nor greens, nor legumes, nor anything else except meats; and they have so few that other nations could scarcely live from them.

Cum pinguedine carnium multum polluunt manus: quando vero comederunt, tunc manus ad ocreas suas, vel ad gramina, vel ad aliquid talium tergunt. Solent etiam honestiores habere aliquos panniculos paruos, cum quibus vltimo tergunt manus, quando carnes manducarunt. Cibum vnius eorum incidit, et alius accipit cum puncto cultelli morsellos, et vnicuique prebet, quibusdam plus, quibusdam minus, secundum quod plus vel minus volunt eos honorare.

With the fatness of the meats they greatly pollute their hands; but when they have eaten, then they wipe their hands on their greaves, or on the grasses, or on something of the sort. The more honorable are also accustomed to have certain small little cloths, with which at the end they wipe their hands, when they have eaten meats. One of them cuts the food, and another takes little morsels with the point of a knife and offers to each person— to some more, to others less— according as they wish to honor them more or less.

Scutellas non lauant, et si aliquando cum brodio lauant carnium, iterum cum carnibus in olla reponunt. Ollas etiam vel caldaria, vel alia vasa ad hoc deputata si abluunt, simili modo lauant. Apud eos est magnum peccatum, si de cibo vel potu perire permittatur aliquid.

They do not wash the bowls, and if at some time they wash them with the broth of the meats, they then put it back with the meats into the pot. The pots also, or cauldrons, or other vessels deputed for this—if they rinse them—they wash in a similar manner. Among them it is a great sin if anything of food or drink is permitted to perish.

Vnde ossa, nisi prins extrahatur medulla, dari canibus non permittunt. Vestes etiam non lauant, nec lauari permittunt et maxime quo tonitrua ab illa hora incipiunt donec desinant. Lac iumentinum bibunt in maxima quantitate si habent: bibunt etiam ouinum, caprinum, vaccinum, et camelorum.

Whence they do not permit bones to be given to dogs unless the marrow is first extracted. They also do not wash garments, nor do they permit them to be washed, and especially not from the hour when the thunderclaps begin until they cease. They drink mare’s milk in the greatest quantity, if they have it; they also drink sheep’s (ovine), goats’ (caprine), cows’ (bovine), and camels’.

Vinum, ceruisiam, et medonem non habent, nisi ab aliis nationibus mittatur, vel donetur eisdem. In hyeme, nisi diuites sint, lac iumentinum non habent. Millium cum aqua decoquunt, quod tam tenue faciunt, quod non comedere sed bibere possunt.

They do not have wine, beer, or mead, unless it be sent from other nations or be given to them. In winter, unless they are rich, they do not have mares’ milk. They boil millet with water, which they make so thin that they can drink it rather than eat it.

Et vnus quisque ex eis bibit cyphum vnum vel duos in mane, et nil plus in die manducant. In sero vnicuique parum de carnibus datur, et brodium de carnibus bibunt. In astate autem, quia tunc habent satis de lacte iumentino carnes raro manducant, nisi forte donentur eis, aut venatione aliquam bestiam ceperint, siue auem.

And each one of them drinks one or two cups in the morning, and they eat nothing more in the day. In the evening a little meat is given to each, and they drink broth from the meat. In summer, however, because then they have enough of mare’s milk, they rarely eat meats, unless perhaps they are given some, or have taken some beast by hunting, or a bird.

Poena adulterii.

Penalty of adultery.

Legem etiam siue consuetudinem habent occidendi virum et mulierem quos in adulterio inuenirent manifeste. Similiter et virginem si fornicata fuerit, mulierem occidunt et virum.

They have even a law or custom of killing the man and the woman whom they would find manifestly in adultery. Likewise too, if a virgin shall have fornicated, they kill the woman and the man.

Furti. Arcani cuulgali.

Of theft. Of a divulged secret.

Si aliquis inuenitur in prada vel in furto manifesto in terra potestatis eorum sine vlla miseratione occiditur. Item si aliquis eorum deundat consilium, maxime quando volunt ire ad bellum; centum plaga dantur super posteriora, quanto maiores dare cum baculo magno vnus rusticus potest. Item quando aliqui di minoribus offendunt in aliquo a suis maioribus non parciter eis, sed verberibus grauiter affliguntur.

If anyone is found in robbery or in manifest theft in the land of their jurisdiction, he is killed without any mercy. Likewise, if any one of them divulges the counsel, especially when they wish to go to war, a hundred blows are given upon the rear parts, as great as a single rustic can give with a great club. Likewise, when some of the lesser offend in anything, they are not spared by their betters, but are grievously afflicted with beatings.

Item inter filium concubina et vxoris nulla est differentia, sed dat pater vnicuique eorum quod vult, et si est de genere ducum, ita est dux filius concubina, sicut filius legitimus.

Likewise, between the son of a concubine and of a wife there is no difference; rather, the father gives to each of them what he wishes, and if he is of the ducal lineage, thus the son of a concubine is a duke, just like the legitimate son.

Poligamia.

Polygamy.

Et cum vnus Tartarus habet multas vxores, vnaquaque per se suam stationem, et familiam habet; et cum vna comedit, et bibit, et dormit vna die, et altera die cum alia. Vna tamen ex ipsis maior est inter alias, et frequentius cum illa quam cum aliis commoratur. Et cum tam multa sint inter se tamen de facili non contendunt, Viri nihil operantur omnino exceptis sagittis: et etiam de gregibus aliquantulam habent curam, sed venantur, et exercent se ad sagittandum: Omnes enim a paruo vsque ad magnum sagittarii sunt et boni.

Et when one Tartar has many wives, each one by herself has her own station and household; and with one he eats and drinks and sleeps one day, and on the other day with another. Yet one of them is greater among the others, and he stays more frequently with her than with the others. And although they are so many, yet they do not easily contend among themselves. The men do absolutely no work at all, except with arrows; and even of the herds they have a small care; but they hunt, and exercise themselves for sagittation, for shooting with the bow: for all from little to great are archers, and good ones.

Et statim pueri eorum, cum sunt duorum annorum vel trium, incipiunt equitare. Equos eorum regunt et currunt in eis: et dantur eis arcus secundum suam atatem, et instruunt ad sagittandum. Agiles enim sunt et audates valde.

And immediately their boys, when they are two or three years old, begin to ride horseback. They control their horses and race on them; and bows are given to them according to their age, and they are trained for archery. For they are very agile and audacious.

Virgines et mulieres equitant, et agiliter in equis currunt vt viri. Vidimus enim eas arcus et pharetras portare. Et tam viri quam mulieres diu in equitando possunt durare.

Virgins and women ride, and run nimbly on horses like men. For we have seen them carry bows and quivers. And both men and women are able to endure long in riding.

Breuissimas habent strepas: equos valde custodiunt; imo rerum omnium sunt magni conseruatores.

They have very short stirrups: they keep close watch over their horses; indeed, of all things they are great conservators.

Foemina Meta incognita eodem modo vestiuntur.

The women of the unknown Meta are clothed in the same manner.

Mulieres eorum omnia operantur. Pellicia, vestes, calceos, ocreas, et omnia opera qua de corio fiunt. Currus etiam ducunt et reparant camelos onerant, et velocissima sunt et strenua in omnibus operibus suis: foemoralibus omnes vtuntur: aliqua, sicut viri, sagittant.

Their women do all the work. They make fur-garments, clothes, shoes, greaves, and all works that are made from leather. They also drive carts and repair them, they load camels, and they are very swift and strenuous in all their works: all use breeches: some, like men, shoot with the bow.

5. De ipsorum Imperio.

5. Concerning their Empire.

Dicto de eorum consuetudinibus, dicendum est de eorum imperio. Et primo de ipsius principio. Secundo de principibus eius.

With their customs having been spoken of, it must be said about their dominion. And first about its beginning. Secondly about its princes.

Tertio de dominio Imperatoris et principum. Terra quadam est in partibus Orientis, de qua dictum est supra, qua Mongol nominatur. Hac terra quondam quatuor populos habuit.

Third, concerning the dominion of the Emperor and the princes. There is a certain land in the parts of the Orient, about which it was said above, which is named Mongol. This land once had four peoples.

Et vnus Yeka Mongol, id est, magni Mongali vocabatur Secundus Sumongol, id est Aquatici Mongali. Ipsi autem seipsos Tartaros appellabant, a quodam fluuio, qui currit per terram eorum, qui Tartar nominatur Allius appellatur Merkat, quartus Metrit. Hii populi omnes vnam formam personarum, et vnam linguam habebant: quamuis inter se per principes et prouincias essent diuisi.

And one was Yeka Mongol, that is, the great Mongols; the second, Sumongol, that is, the Aquatic Mongols. They, however, called themselves Tartars, from a certain river which runs through their land, which is named Tartar. Another is called Merkat; the fourth, Metrit. These peoples all had one form of persons, and one language: although among themselves they were divided by princes and provinces.

Cygnis ortus et res gesta.

Cycnus: origin and deed.

In terra Yeka Mongol fuit qui vocabatur Cyngis. Iste incepit esse robustus venator coram Domino. Didicit enim homines furari, rapere, pradari.

In the land Yeka Mongol there was one who was called Cyngis. He began to be a robust hunter before the Lord. For he learned to steal men, to snatch, to plunder.

Ibat autem ad alias terras, et quoscunque potuit capere, et sibi associare non demittebat homines vero sua gentis ad se inclinabat, qui tanquam ducem ipsum sequebantur, ad omnia malefacta. Hic autem incepit pugnare cum Sumongol, siue Tartaris postquam homines aggregauerat sibi, et interfecit ducem eorum, e multo bello omnes Tartaros sibi subiugauit et in suam seruitutem redegit. Post hac cum omnibus his pugnauit, cum Merkat, qui erant positi iuxta terram Tartarorum, quos etiam bello sibi subiecit: Inde procedens pugnauit contra Metritas, et etiam illos deuicit.

He used to go to other lands, and whomsoever he could seize he did not let go without associating to himself; but the men of his own nation he inclined toward himself, who, as a leader, followed him to all malefactions. Then he began to fight with the Sumongol, or Tartars, after he had aggregated men to himself, and he killed their leader, and through much war he subjugated all the Tartars to himself and reduced them into his servitude. After this, with all these he fought with the Merkat, who were situated next to the land of the Tartars, whom also by war he subjected to himself: thence proceeding he fought against the Metritas, and he likewise defeated them.

Naymani.

Naimans.

Audientes itaque Naymani, quod Cyngis erat taliter eleuatus, indignati fuerant. Ipsi enim habuerant Imperatorem, qui fuerat strenuus valde, cuidabant tributum omnes nationes pradicta.

Therefore the Naiman, on hearing that Chingis had been thus elevated, had been indignant. For they themselves had had an Emperor, who had been very strenuous, to whom all the aforesaid nations used to pay tribute.

Fratres discordantes oppressi.

The discordant brothers were oppressed.

Qui debitum vniuersa carnis exsoluens, filii eius successerunt loco eius; sed iuuenes erant et stulti, et populum nesciebant tenere sed inuicem diuisi erant et scissi: vnde medio tempore Cyngis erat taliter exaltatus, nihilominus, insultum faciebant in terras superius annotatas, viros et mulieres et pueros occidebant, et capiebant pradam eorum. Cyngis hoc audiens, omnes sibi subiectos homines aggregauitaymani et Kara Kitai, id est nigri Kitai, ex aduerso in quandam vallem strictam inter montes duos, per quam nos euntes ad imperatorem eorum transiuimus, similiter conueniunt: et commissum est pralium, in quo Naymani et Kara Kitai a Mongallis sunt deuicti, et maior pars eorum occisa: et alii qui euadere non potuerunt in seruitutem redacti sunt. In terra autem pradictorum Kara Kytaorum Occaday can filius Cyngis can, postquam positus fuit imperator, quandam ciuitatem, adificauit, quam Omyl [Vel Chanyl.] appellauit.

He, paying the debt of all flesh, having done so, his sons succeeded in his place; but they were youths and foolish, and did not know how to hold the people, and were divided and torn among themselves: whence in the meantime Genghis was exalted in such a way; nonetheless, they were making an assault into the lands annotated above, killing men and women and boys, and seizing their booty. Genghis, hearing this, gathered together all the men subject to himself; the Naimans and the Kara Kitai, that is, the Black Kitai, on the opposite side assemble likewise into a certain narrow valley between two mountains, through which we, going to their emperor, passed; and battle was joined, in which the Naimans and the Kara Kitai were defeated by the Mongols, and the greater part of them was slain; and the others who could not escape were reduced into servitude. Moreover, in the land of the aforesaid Kara Kitai, Ögedei Khan, the son of Genghis Khan, after he was set as emperor, built a certain city, which he called Omyl [Or Chanyl.].

Homines syluestres.

Sylvan men.

Prope quam ad meridiem est quoddam desertum magnum, in quo syluestres homines pro certo habitare dicuntur, qui nulla modo loquuntur, nec in cruribus habent iuncturas: et si quando cadunt, per se surgere sine adiutorio aliorum minime possunt, aliquantam tamen habent discretionem. Mongali autem in terram eorum reuertentes se contra Kytaos in pralium praparauerunt, qui castra mouentes terram eorum intrauerunt.

Near there, toward the south, there is a certain great desert, in which wild men are said for certain to dwell, who do not speak at all, nor have joints in their legs; and if ever they fall, they are by no means able to rise by themselves without the aid of others, yet they have some discretion. But the Mongols, returning into their land, prepared themselves for battle against the Khitai, who, moving their camp, entered their territory.

De mutua victoria Mongalorum et Kytaorum. Tartarorum Kytama clades.

On the mutual victory of the Mongols and the Cathayans. The Tartar disaster at Kytama.

Imperator autem Kytaorum hoc audiens venit contra eos cum exercitu suo; et commissum est pralium durum; in quo pralio Mongali fuerunt deuicti: et omnes nobiles Mongalorum qui erant in pradicto exercitu fuerunt occisi vsque ad septem. Cyngis vero et alii qui remanserunt in tetram suam fugerunt. Et quum aliquantulum quieuisset Cyngis, praparauit se rursus ad pralium et contra terram Huiyrorum processit ad bellum.

Moreover the emperor of the Kytae, on hearing this, came against them with his army; and a hard battle was joined; in which battle the Mongals were defeated: and all the nobles of the Mongals who were in the aforesaid army were slain, leaving only seven. But Cyngis and the others who remained fled into their own land. And when Cyngis had rested a little, he prepared himself again for battle and advanced against the land of the Huiyrs to war.

Isti homines Christiani de secta Nestorianorum erant, quos etiam bello deuicit, et eorum literas acceperunt. Nam prius scripturam aliquam non habebant.

These men were Christians of the sect of the Nestorians, whom he also defeated in war, and they received their letters; for previously they had no writing at all.

Noua victoria litera.

New victory: the letter.

Nunc autem eandem literam Mongallorum appellant. Inde processit contra terram Saruiuorum [Vel Saruiur.], et contra terram Karauitarum [Vel Karanitarum.], et contra terram Voyrat [Vel Hudirat.], et contra terram Comana, quas terras omnes deuicit. Inde est in teram suam reuersus.

Now, however, they call the same script the Mongols’ script. Thence he advanced against the land of the Saruii [Or Saruiur.], and against the land of the Karauitae [Or Karanitae.], and against the land of Voyrat [Or Hudirat.], and against the land of Comana, all of which lands he conquered. Thence he returned into his own land.

Et cum aliquantulum quieuisset, conuocans omnibus gentibus supradictis, contra Kytaos ad bellum processit, et cum diu contra eos pugnasset, magnam partem terra Kytaorum vicerunt: Imperatorem autem eorum concluserunt in sua ciuitate maiori: quam cum tam diu obsiderunt, quod exercitui defecerunt expensa, et cum non haberent quod manducarent, pracipit illis Cyngis can, quod de decem hominibus vnum darent ad manducandum. Illi autem de ciuitate pugnabant viriliter contra illos sagittis et machinis.

And when he had rested a little, summoning all the aforesaid nations, he advanced to war against the Kytaos; and when he had fought against them for a long time, they conquered a great part of the land of the Kytaos. But they shut up their Emperor in their greater city; which they besieged for so long that supplies failed the army, and when they did not have what to eat, Chingis Khan ordered them that out of ten men they should give one to be eaten. But those from the city were fighting manfully against them with arrows and machines.

Argentum loco lapidum in hostem proiectum.

Silver, in place of stones, was hurled against the enemy.

Et cum deficerent lapides, pro lapidibus proiecerunt argentum, et maxime liquefactum. Ciuitas enim hac multis diuitiis erat plena. Et cum diu pugnassent, et eam bello vincere minime possent, fecerunt vnam magnam viam sub terra ab exercitu vsque ad mediam ciuitatem, et aperientes subito terram, eis nescientibus prosilierunt in medio ciuitatis, et pugnabant cum hominibus ciuitatis, et illi qui erant extra simili modo pugnabant, et concidentes portas intrauerant ciuitatem: et occidentes Imperatorem et homines plures, ciuitatem possidebant: et aurum et argentum, et omnes diuitias abstulerunt.

And when the stones were failing, in place of stones they hurled silver, and especially liquefied; for this city was full of many riches. And when they had fought for a long time and could by no means conquer it by war, they made one great way under the earth from the army as far as the middle of the city, and, suddenly opening the ground, unbeknownst to them they leapt forth into the middle of the city, and were fighting with the men of the city, and those who were outside in like manner were fighting, and, cutting down the gates, they had entered the city: and, killing the Emperor and many men, they possessed the city, and carried off the gold and silver, and all the riches.

Et cum terra pradicta Kytaoram suos homines prafecissent, in terram propriam sunt reuersi.

And when they had put their own men in charge over the aforesaid land of the Kytaorum, they returned to their own land.

Cyngis salutator Imperator. Kyathaia pars in mari posita. Kytaorum litera et religio.

Emperor Cyngis the Saluter. Kyathaia, a part positioned in the sea. The letter and religion of the Kytaeans.

Et tunc Imperatore Kytaoram deuicto factus est Imperator. Quandam autem partem terra Kytaorum, qua posita est in mari, vsque in hodiernum diem nullatenus deuicerunt. Kytai autem, de quibus superius diximus, homines sunt Pagani, qui habent literam specialem: et habent nouum et vetus Testamentum; et habent vitas patrum, et Erimitas et domos quasi Ecclesias factas, in quibus orant temporibus suis: Et dicunt se quosdam sanctos, habere.

And then, the Emperor of the Kytai having been conquered, he was made Emperor. Yet a certain part of the land of the Kytai, which is situated in the sea, they have by no means conquered up to the present day. The Kytai, moreover, of whom we spoke above, are Pagan people, who have a special script: and they have the New and the Old Testament; and they have the Lives of the Fathers, and Hermits, and houses made as if Churches, in which they pray at their appointed times: and they say that they have certain saints.

Vnum Deum colunt: Dominum nostram Iesum Christum honorant, et credunt vitam aternam, sed minime baptizantur. Scripturam nostram honorant et reuerentur: Christianos diligunt, et Ecclesias faciunt plures. Homines benigni et humani satis videntur: barbam non habent, et in dispositione faciei satis concordant cum Mongalis, non tamen sunt in facie ita lati.

They worship one God: they honor our Lord Jesus Christ, and believe in eternal life, but are by no means baptized. They honor and revere our Scripture: they love Christians, and build many churches. They seem sufficiently benign and humane men: they do not have a beard, and in the disposition of the face they agree fairly with the Mongols, yet they are not so broad in the face.

Opificiorum laus.

Praise of crafts.

Linguam propriam habent: meliores artifices non inueniuntur in toto mundo in omnibus operibus, in quibus solent homines Terra eorum est opulenta valde in frumento, vino, auro, argento, et serico, et omnibus rebus in quibus solet sustentari humana natura. Et cum aliquantulum quieuissent, suos exercitus diuiserunt.

They have their own language: better artificers are not found in the whole world in all works at which men are wont. Their land is very opulent in grain, wine, gold, silver, and silk, and in all things by which human nature is wont to be sustained. And when they had rested a little, they divided their armies.

Thossuch can Cyngis filius Comanos deuicit. India minor debellata.

Thossuch khan, son of Chingis, defeated the Cumans. Lesser India was subdued.

Vnum de filiis Tossuch nomine, quem etiam Can appellabant, id est Imperatorem, misit cum exercitu contra Comanos, quos multo bello deuicit: et postquam vicerat eos in terram suam reuertabatur. Alium etiam filium misit cum exercitu contra Indos; qui Minorem Indiam deuicerunt. Hii autem nigri sunt Saraceni, qui Athiopes nuncupantur.

One of the sons, by the name Tossuch, whom they also called Can, that is, Emperor, he sent with an army against the Cumans, whom he defeated after much war; and after he had conquered them he was returning to his own land. He also sent another son with an army against the Indians, who conquered Lesser India. These, moreover, are black Saracens, who are called Ethiopians.

Hic autem exercitus contra Christianos, qui sint in India maiori in pugnaro processit. Quod audiens rex terra illius, qui vulgo Presbyter Iohannes appellatur, venit contra eos exercitu congregato.

This army, moreover, advanced to fight against the Christians who are in Greater India. Hearing this, the king of that land, who is commonly called Presbyter John (Prester John), came against them with an assembled army.

Presbyter Iohannes: eiusdem stratagema.

Presbyter John: his stratagem.

Et faciens imagines cupreas hominum in sella posuit super equos, ponens ignem interius, et posuit hominem cum folle post imaginem cupream super equum: et cum multis imaginibus, et equis taliter praparatis venerunt contra pradictos ad pugnandum. Et cum ad locum pralii peruenissent, istos equos vnum iuxta vnum pramiserunt. Viri autem, qui erant retro, posuerunt nescio quid super ignem qui erat in pradicta imagine, et cum follibus fortiter sufflauerunt.

And making brazen images of men, he placed them in the saddle upon horses, placing fire inside, and he set a man with a bellows behind the brazen image upon the horse; and with many images and horses prepared in such a way they came against the aforesaid to fight. And when they had come to the place of battle, they sent these horses forward one by one. But the men who were behind put I know not what upon the fire that was in the aforesaid image, and with the bellows they blew strongly.

Vnde factum est, quod de fumo illo aer est denigratus.

Whence it came about that from that smoke the air was blackened.

Victoria de Tartaris.

Victory over the Tartars.

Et tunc super Tartaros iecerunt sagittas, ex quibus multi interfecti et vulnerati fuerunt. Et sic cum confusione eos de finibus suis eiecerunt: Et nunquam audiuimus, quod vltra ad eos redierunt.

And then they shot arrows upon the Tartars, by which many were killed and wounded. And thus, with confusion, they ejected them from their borders: And we have never heard that thereafter they returned to them.

De monstrosis mulieribus et canibus monstrosa narratio.

A monstrous narration about monstrous women and dogs.

Cum autem per deserta redirent, in quondam terram venerunt in qua quadam monstra foemineas imagines habentia reperirunt. Et cum interrogassent eas per multos interpretes vbi essent viri terra illius, responderunt quod in illa terra quacunque foemina nascebantur, habebant formam humanam: Masculi vero formam caninam. Et dum moram protraherant in terra pradicta, Canes in alia parte conuenerunt in vnum: Et dum esset hyems asperrima, se omnes proiecerunt in aquam: et post hac incontinenti in puluerem mouebantur, et ita puluis admixtus aqua super eos congelauit: et dum sape; hoc fecissent, glacies densa facta est super eos: Vnde cum magno impetu cum Tartaris conuenerunt ad pugnam.

But when they were returning through the deserts, they came into a certain land in which they found certain monsters possessing feminine appearances. And when they had asked them, through many interpreters, where the men of that land were, they answered that in that land, whenever females were born, they had the human form; but the males the canine form. And while they had prolonged their stay in the aforesaid land, the dogs in another part convened as one; and when the winter was most harsh, they all threw themselves into the water; and after this immediately they moved into dust, and thus the dust, mixed with the water, froze upon them; and when they had often done this, dense ice was formed upon them: whence with great impetus they met the Tartars for battle.

At illi quum sagittas super eos iactabant, ac si super lapides sagitassent, retro sagitta redibant: Alia etiam arma eorum in nullo eos ladere potuerunt. Canes vero insultum facientes in eos morsibus vulnerauerunt, multos etiam occiderunt, et ita eiecerunt eos de finibus suis.

But when they were casting arrows over them, as if they had shot upon stones, the arrows went back; even their other arms could in no way injure them. But the Dogs, making an assault upon them, wounded them with bites, even killed many, and thus ejected them from their borders.

Burutabeth regio.

Burutabeth region.

Et dum reuerteretur exercitus ille, venit ad terram Burutabeth, quos bello vicerunt: qui sunt Pagani. Qui consuetudinem mirabilem imo potius miserabilem habent. Quia cum aliquis patrum suorum humana natura debitum exsoluit, omnem congregant parentelam, et comedunt eum.

And while that army was returning, it came to the land of Burutabeth, whom they conquered in war: who are Pagans. They have a marvelous—nay rather a pitiable—custom. For when any one of their fathers pays the debt of human nature, they gather all the kindred, and they eat him.

Incolarum mores.

The mores of the inhabitants.

Isti pilos in barba non habent: immo quoddam ferrum in manibus portant, cum quo barbam simper depilant, si forte aliquis crinis crescit in ipsa: et multum etiam deformes sunt. Inde exercitus ille reuertebatur in terram suam.

These have no hairs in the beard: rather, they carry a certain iron in their hands, with which they always depilate the beard, if by chance any hair grows on it: and they are also very deformed. Thence that army was returning into its own land.

Terra Kergis Orientalis.

Eastern Land of Kergis.

Cyngis can etiam eo tempore quo diuisit exercitus illos, misit in expeditione contra Orientem per terram Kergis, quos bello non vicit: et vsque ad Caspios montes peruenit, montes autem illi sunt de lapide adamantino. Vnde eorum sagittas et arma ferrea ad se traxerant. Homines inter Caspios montes conclusos viderunt, quia iam montem fregerunt: sed nubes quadam erat posita ante ipsos, ad quam accedere non poterant vllo modo quia statim moriebantur, cum perueniebant ad illam.

Chinggis Khan also, at that time when he divided those armies, sent them on an expedition against the Orient through the land of the Kergis, whom he did not conquer in war: and he reached as far as the Caspian mountains; moreover those mountains are of adamantine stone. Whence they drew to themselves their arrows and iron weapons. They saw men enclosed among the Caspian mountains, since they had already broken through the mountain: but a certain cloud had been set before them, to which they were not able to approach in any way, because they died immediately when they came to it.

Sed antequam peruenirent ad pradictum montem plusquam per mensem vastam solitudinem transierunt. Inde procedentes adhuc contra Orientem plusquam per mensem per magnum desertum iuerunt. Et peruenerunt ad quandam terram, vbi viderunt vias tritas, sed nullum hominem noterant inuenire.

But before they came to the aforesaid mountain, they crossed a vast solitude for more than a month. Thence, proceeding still toward the Orient, for more than a month they went through a great desert. And they arrived at a certain land, where they saw well-trodden roads, but they could find no man.

Sed tantum quasiuerant per terram, quod inuenerunt hominem cum vxore sua; quos ante Cyngis can adduxerunt. Et cum interrogasset vbi essent homines terra illius, responderunt quod in terra sub montibus habitarent. At Cyngis can retenta vxore misit viram illum cum nunciis suis mandans hominibus illis vt venirent ad mandatum ipsius.

Solely by searching so much through the land, they found a man with his wife; whom they brought before Chingis Khan. And when he had asked where the people of that land were, they answered that they dwelt in the earth beneath the mountains. But Chingis Khan, retaining the wife, sent that man with his messengers, commanding those people to come at his mandate.

Illi vero euntes ad eos, narrauerunt omnia qua Cyngis can mandauerat. Qui responderunt quod tali die venirent ad mandatum suum faciendum. Medio vero tempore congregauerunt se per vias occultas sub terra et venerunt contra istos ad pugnandum: et irruentes subito super eos plurimos occiderunt.

But they, going to them, narrated all that Cyngis Khan had commanded. They responded that on such a day they would come to do his mandate. Yet in the meantime they gathered themselves by hidden ways under the earth and came against these to fight; and, suddenly rushing upon them, they killed a great many.

At illi, Cyngis can videlicet et sui fugam ineuntes, terram exierunt pradictam. Illos tamen homines, virum scilicet et mulierum secum duxerunt, qui vsque ad mortem in terra Tartarorum fuerunt. [Videtur hic sonitus fieri, et fragore glaciei, et niuium de montibus.] Interrogati vero quare sub terra habitarent, dixerunt quod vno tempore anni quum sol oritur, tantus souitus est, quod homines nulla ratione possunt sustinere.

But they—namely Chingis Khan and his men—taking to flight, departed from the aforesaid land. Those people, however, namely the man and the woman, they led with them, who remained in the land of the Tartars until their death. [It seems here that a sound is produced, both by the crash of ice and by the snows from the mountains.] But when asked why they dwelt under the earth, they said that at one time of the year, when the sun rises, so great is the sound that men by no means are able to endure it.

Immo etiam tunc percutiebant in organis et tympanis, et aliis instrumentis, vt illum sonitum non audirent. Et dum Cyngis de terra illa reuerteretur, defecerunt ei victualia et habebant maximam famem. Et tunc recentia interiora vnius bestia eos contigit inuenire: qua accipientes, depositis tamen stercoribus decoxerunt: et coram Cyngis can portantes cum suis illa comedit.

Nay, even then they were beating on organs and tympani, and on other instruments, so that they might not hear that sound. And while Cyngis was returning from that land, his victuals failed him and they had the utmost hunger. And then it befell them to find the fresh entrails of a certain beast; which, taking, the dung having been removed, they boiled; and carrying them before Cyngis Khan, he ate them with his own men.

Et ex hoc statutum fuit ab eo, vt nec sanguis, nec interiora, nec aliquid de bestia quod manducari potest, exceptis stercoribus, proiiciatur. Et deinde in terram propriam est reuersus: et ibidem leges et statuta multiplicia iecit, qua Tartari non violabiliter obseruant. Ex quibus tantum duo dicemus.

And from this it was decreed by him that neither blood, nor the entrails, nor anything from the beast that can be eaten, with the excrements excepted, be thrown away. And then he returned to his own land: and there he cast many laws and statutes, which the Tartars inviolably observe. Of which we will say only two.

Vnum est, quod quicunque in superbia erectus, propria authoritate sine electione principum esse voluerit imperator, sine vlla miseratione debet occidi. Vnde ante electionem ipsius Cuynch propter hoc vnus de principibus, nepos ipsius Cyngis can fuit occissus. Volebat enim sine electione regnare.

One is, that whoever, lifted up in pride, by his own authority without the election of the princes shall have wished to be emperor, ought to be killed without any mercy. Whence, before the election of Cuynch himself, for this reason one of the princes, a nephew of Cyngis can himself, was slain; for he wanted to reign without election.

Aliud statutum est, quod sibi debent subiugare omnem terram: nec cum aliqua gente debent pacem habere, nisi prius eis subdatur, quo vsque veniat tempus occisionis eorum. Debent enim occidi, vt prophetatum est eis: Et illi qui euadere poterunt, vt dicunt, debent illam legem tenere quam tenent alii, qui eos bello deuincunt. Statuit etiam quod per millenarios, et centenarios et Decanos debeat eorum exercitus ordinari.

Another statute is that they must subjugate all the land: nor ought they to have peace with any nation unless it first is subjected to them, until the time of their slaughter comes. For they must be killed, as it has been prophesied to them: and those who will be able to escape, as they say, must hold that law which others, who conquer them in war, hold. He also decreed that their army ought to be ordered by commanders of thousands (millenarii), hundreds (centenarii), and tens (decani).

Post hoc ab ictu tonitrui est occisus, peractis suis ordinationibus and statutis. Hic autem habuit quatuor filios: Vnus vocabatur Occoday, secundus Tossuch can, tertius Thaaday et nomen quarti ignoramus.

After this he was killed by a thunderbolt, his ordinations and statutes having been completed. He, moreover, had four sons: one was called Occoday, the second Tossuch Khan, the third Thaaday, and the name of the fourth we do not know.

Liberi.

Children.

Isti quatuor filii cum aliis maioribus qui tunc erant, primum filium videlicet Occoday elegerunt imperatorem, filii autem istius Occoday Cuyne, qui nunc est imperator, Cocthen et Cyrenen. Et si plures habuerit filios ignoramus. Filii autem Tossuch can Bati: iste est ditior et potentior post imperatorem: Ordu, iste est senior omnium ducum: Syban, Bora, Bercuthanth: aliorum filiorum Tossuch can nomina ignoramus.

These four sons, together with the other elders who were then present, elected the first son, namely Occoday, emperor; and the sons of this Occoday are Cuyne, who now is emperor, Cocthen, and Cyrenen. And if he has had more sons, we do not know. The sons of Tossuch khan are Bati—he is richer and more powerful next after the emperor; Ordu—he is the elder of all the dukes; Syban, Bora, Bercuthanth; the names of the other sons of Tossuch khan we do not know.

Filii Thaaday sunt Burin et Chadan, nomina aliorum filiorum nescimus. Alterius autem filii Cyngis can, cuius nomen nescimus, filiorum nomina sunt hac. Vnus vocatur Mengu, cuius mater est Seroctan.

The sons of Thaaday are Burin and Chadan; the names of the other sons we do not know. But of another son of Chingis Khan, whose name we do not know, the names of his sons are these: one is called Mengu, whose mother is Seroctan.

Ista domina inter omnes Tartaros, excepta matre imperatoris, est magis nominata: et potentior est omnibus excepto Bati. Alius vocatur Becas. Alios filios habuit plures, sed eorum nomina ignoramus.

This lady among all the Tartars, except for the emperor’s mother, is more renowned; and she is more powerful than all except Bati. Another is called Becas. She had several more sons, but we do not know their names.

Duces.

Leaders.

Hac sunt ducum nomina. Ordu: iste fuit in Polonia et in Hungaria: Bati, Cathan, Syban, Bureth. Omnes isti fuerunt in Hungaria, Cyrpodan iste est adhuc vltra mare contra Soldanum Damasci.

These are the names of the leaders. Ordu: this one was in Poland and in Hungary: Bati, Cathan, Syban, Bureth. All these were in Hungary, Cyrpodan: this one is still beyond the sea against the Sultan of Damascus.

Isti remanserunt in terra: Mangu, Cuthen, Syrennen, Hybilay, Syremum, Synocur, Thuatamur, Cyragay, Sybedey, senex quidam miles inter eos, Bora, Berca, Mauci, Choranca: sed iste inter alios est minimus. Alii vero duces sunt plures, sed eorum nomina ignoramus.

These remained in the land: Mangu, Cuthen, Syrennen, Hybilay, Syremum, Synocur, Thuatamur, Cyragay, Sybedey, a certain old soldier among them, Bora, Berca, Mauci, Choranca: but he is the least among the others. There are moreover more leaders, but we do not know their names.

Imperatoris Tartarorum seruile in omnes imperium.

The servile dominion of the Emperor of the Tartars over all.

Imperator autem Tartarorum habet mirabile dominium super omnes. Nullus audet in aliqua parte morari, nisi ipse assignet ei. Ipse autem assignat vbi maneant duces: millenarii centenariis. Centenarii decanis.

However, the Emperor of the Tartars has a marvelous dominion over all. No one dares to remain in any place, unless he himself assigns it to him. He himself assigns where the leaders are to stay: the millenaries to the centenaries. The centenaries to the decani.

Insuper quicquid pracipitur in quocunque tempore quocunque loco, siue ad bellum, siue ad mortem, siue ad vitam, sine vlla contradictione obediunt. Etiam si petit filiam virginem vel sororem, sine contradictione dant ei. Aut singulis annis, aut intermissis aliquibus annis virgines colligit ex omnibus finibus Tartarorum. Si ipse vult sibi retinere aliquas retinet: alias dat suis hominibus, sicut videtur ei expedire.

Moreover, whatever is commanded at whatever time and in whatever place—whether to war, or to death, or to life—they obey without any contradiction. Even if he asks for a virgin daughter or a sister, they give her to him without contradiction. Either each year, or with some years intermitted, he collects virgins from all the borders of the Tartars. If he himself wishes to retain some for himself, he retains them; the others he gives to his men, as it seems expedient to him.

Nuncios quoscunque quotcunque et vbicunque transmittit, oportet quod dent ei sine mora equos subdititios et expensas. Vndecunque venerint ei tributa vel nuncii, oportet quod equi, currus, et expensa similter dentur eis.

Whatever nuncios, however many and wherever he dispatches, it is required that they be given without delay relay horses and expenses. From wherever tributes or nuncios come to him, it is required that horses, carts, and expenses likewise be given to them.

Inhumanitas erga Legatos.

Inhumanity toward Envoys.

Nuncii qui veniunt aliunde in magna miseria sunt in victu pariter et vestitu: quia expensa viles sunt et pauca: et maxime cum veniunt ad principes, et ibi debent moram contrahere. Tunc ita parum datur decem hominibus, quod inde vix possint viuere duo. Nec etiam in curiis principum, nec in via datur eis comedere, nisi semel in die, et satis parum.

Nuncios who come from elsewhere are in great misery in victuals likewise and vesture: because the expense-allowances are vile and scant: and especially when they come to princes, and there must contract a delay. Then so little is given to ten men that from it scarcely two can live. Neither in the courts of princes nor on the road is it granted them to eat, except once in the day, and very little.

Insuper si aliqua iniuria sibi fiunt, conqueri de facili minime possunt. Vnde eos oportet illa patienter portare. Insuper multa tam a principibus, quam ab aliis nationibus et minoribus ab eis exiguntur: et si non daretur, vili pendunt eos, immo quasi pro nihilo habent eos.

Moreover, if any injury is done to them, they can by no means easily complain. Whence it behooves them to bear those things patiently. Moreover, many things are exacted from them both by princes and by other nations and inferiors; and if it is not given, they value them cheaply—nay, they hold them almost as for naught.

Et si a magnis viris mittuntur, nolunt ab eis modicum munus habere: sed dicunt: A magno homine venistis, et cur modicum datis? et accipere dedignantur. Et si nuncii bene volunt facere facta sua, oportet eos dare maiora.

And if they are sent by great men, they do not wish to receive from them a modest gift: but they say: You have come from a great man, and why do you give a small amount? and they disdain to accept it. And if the envoys wish to do their business well, it is necessary for them to give greater ones.

Idcirco magnam partem rerum, qua nobis a fidelibus erant data, oportuit nos de necessitate muneribus dare. Et sciendum, quod ita omnia sunt in manu imperatoris pradicti, quod nemo audet dicere, hoc est meum vel illius; sed omnia sunt Imperatoris, res, iumenta, et homines. Et super hoc etiam nuper emanauit Imperatoris statutum.

Therefore, a great part of the goods which had been given to us by the faithful we were compelled, of necessity, to give as gifts. And it must be known that all things are so in the hand of the aforesaid emperor that no one dares to say, this is mine or that man’s; but all things are the Emperor’s—goods, beasts of burden, and men. And over and above this, a statute of the Emperor has also recently been issued.

Idem dominium per omnia habent duces super homines suos. Diuisi enim sunt homines Tartari, videlicet etiam alii inter duces. Nuncii etiam ducum, quocunque eos transmittunt, et homines tam Imperatoris quam alii omnes equos subdititios et expensas, et qui equos custodiant, et etiam nunciis seruiant sine contradictione dare tenentur.

The dukes have the same dominion in all things over their own men. For the Tartar men are divided—others also—among the dukes. And the messengers of the dukes too, whithersoever they are dispatched, both the Emperor’s men and all others are held to give relay horses and expenses, and those who shall guard the horses, and also to serve the messengers, without contradiction.

Imperatori autem iumenta vt habeat ex eis lac ad annum vel ad duos, vel ad tres, sicut placuerit ei, tam duces quam alii pro redditu dare tenentur. Et homines ducum idem facere tenentur dominis suis. Inter eos enim nullus est liber.

Moreover, beasts must be supplied to the Emperor, that he may have from them milk for a year, or for two, or for three, as it shall have pleased him; both the dukes and the others are bound to give them as tribute. And the men of the dukes are bound to do the same for their lords. For among them there is no free man.

Et vt breuiter dicam, Quicquid Imperator et duces volunt, et quantum volunt de rebus suis accipiunt. De personis etiam eorom disponunt per omnia, sicut volunt. Mortuo Imperatore, sicut superius dictum est, conuenerunt Duces et elegerunt Occoday filiam Cyngis can pradicti Imperatorem.

And, to speak briefly, whatever the Emperor and the dukes want, and as much as they want, they take from their goods. Of their persons also they dispose in all respects, as they wish. When the Emperor had died, as was said above, the Dukes convened and elected Occoday, the daughter of Cyngis Khan, the aforesaid Emperor.

Qui habito consilio principum diuisit exercitus. Bati, qui in secundo gradu attinebat ei, misit contra Altisoldanum, et contra terram Biserminorum. Hii erant Saraceni, et Komanicum loquebantur.

Who, having held counsel with the princes, divided the armies. Bati, who was related to him in the second degree, he sent against Altisoldan, and against the land of the Bisermins. These were Saracens, and they spoke Cumanic.

Et cum intrasset terram illorum pugnauit contra eos, et bello eos sibi subiecit. Quadam autem ciuitas qua Barthra [vel Barchin.] dicitur, diu restitit ei, fecerant enim foueas multas in circuitu ciuitatis et operuerant illas; et quando illi veniebant cadebant in foueas. Vnde non potuerunt capere ciuitatem, donec illas foueas replessent.

And when he had entered their land he fought against them, and by war he subjected them to himself. But a certain city which is called Barthra [or Barchin] long resisted him; for they had made many pits in the circuit of the city and had covered them; and whenever they came, they fell into the pits. Hence they could not capture the city until they had filled up those pits.

Homines autem de quadam ciuitate qua vocatur Iakint [Vel Sarguit.] hac audientes exierunt obuiam eis, se sponte in manus eorum tradentes: vnde ciuitas eorum non erat destructa, sed plures eorum occiderunt, et alios transtulerunt. Et accepto spolio ciuitatis, ipsam aliis hominibus repleuerunt. Et venerunt contra ciuitatem qua vocatur Orna.

But the men from a certain city which is called Iakint [Or Sarguit], hearing this, went out to meet them, surrendering themselves of their own accord into their hands: whence their city was not destroyed, but many of them they killed, and others they transferred. And having taken the spoil of the city, they filled it with other men. And they came against the city which is called Orna.

Ista ciuitas erat nimium populosa: Christiani ibi erant plures; Gazari videlicet, Rutheni, et Alani, et alii: nec non et Saraceni, Saracenorum enim erat dominium ciuitatis. Hac autem ciuitas erat diuitiis multum plena. Est enim posita super fluuium qui vocatur Don, qui intrat in mare.

This city was exceedingly populous: there were many Christians there; namely Gazari, Ruthenians, and Alans, and others: and likewise Saracens as well, for the dominion of the city belonged to the Saracens. Moreover, this city was very full of riches. For it is situated upon the river which is called the Don, which enters into the sea.

Vnde est quasi portus: et forum maximum habebant de illa ciuitate alii Saraceni. Et cum non possent aliter deuincere, praciderunt fluuium, qui ciurrebat per ciutatem, et illam cum rebus omnibus submerserunt. Quo facto: postea intrauerunt terram Tortorum, qui similiter sunt Pagani: quam deuincentes, iuerunt contra Russiam, et fecerunt magnam stragem in terra Russia, ciuitates et castra destruxerunt, et homines occiderunt: etiam Kiouiam qua erat Metropolis Russia obsederunt: et cum diu obsedissent, illam ceperunt, et occiderunt homines ciuitatis.

Whence it is, as it were, a port: and other Saracens had from that city a very great forum (market). And when they could not conquer otherwise, they cut off the river which was running through the city, and submerged it with all its goods. This done: afterward they entered the land of the Tartars, who likewise are pagans: and conquering it, they went against Russia, and made a great slaughter in the land of Russia, they destroyed cities and forts, and killed the men: they even besieged Kiev, which was the Metropolis of Russia: and when they had besieged it for a long time, they took it, and killed the people of the city.

Inde procedentes pugnando destruxerunt totam Russiam. De Russia autem et Comania processerunt duces pradicti, et pugnauerent contra Hungaros et Polonos. Ex quibus Tartaris in Polonia, et in Hungaria plures interfecti fuerunt.

Thence, proceeding, by fighting they destroyed all Russia. From Russia moreover and from Cumania the aforesaid leaders advanced, and they fought against the Hungarians and the Poles. Among whom many of the Tartars in Poland and in Hungary were slain.

Et si non fugissent, sed viriliter restitissent, Hungari exiuissent Tartari de finibus suis: quia tunc habuerant timorem, quod omnes fugere attentabant. Sed Bati vaginato gladio in faciem eis restitit, dicens: Nolite fugere: quia si fugitis nullus euadet: Et si debemus mori, moriamur omnes: quia futurum est, vt Cyngis can pradixit, quod interfici debeamus: Et si nunc est tempus, sustineamus. Et sic animati sunt et remanserunt, et Hungariam destruxerunt.

And if they had not fled, but had manfully stood their ground, the Hungarians would have forced the Tartars out of their borders: for then they had fear, since all were attempting to flee. But Batu, with his sword unsheathed, withstood them to their face, saying: Do not flee: for if you flee no one will escape: And if we must die, let us all die: for it is going to happen, as Chingis Khan predicted, that we must be slain: And if now is the time, let us endure. And thus they were heartened and remained, and they destroyed Hungary.

Inde reuertentes iuerunt in terram Morduanorum, qui sunt Pagani, et bello deuicerunt. Inde procedentes contra Bileros, id est Bulgariam magnam, et ipsam destruxerunt omnino. Inde procedentes ad Aquilonem adhuc contra Bascart, id est, Hungariam magnam, et eos etiam deuicerant.

Thence returning, they went into the land of the Mordvins, who are Pagans, and they conquered them in war. Thence advancing against the Bilers, that is, Greater Bulgaria, and they utterly destroyed it. Thence proceeding further toward the North against the Bascart, that is, Greater Hungary, and they had also defeated them.

Inde egredientes iuerunt ad Aquilonem, et venerunt ad Parossitas qui habent paruos stomachos et os paruulum, nec manducant, sed decoquunt carnes: quibus decoctis ponunt se inter fumum et ollam, et recipiunt fumum, et de hoc solo reficiuntur: Sed etiam si aliquid manducant, hoc valde modicum est.

Thence, going out, they went to the North, and came to the Parossites, who have small stomachs and a tiny mouth, nor do they eat, but decoct meats: when these have been decocted they place themselves between the smoke and the pot, and receive the smoke, and by this alone are replenished: But even if they eat anything, this is very little.

Samogedi.

Samoyeds.

Inde procedentes venerunt ad Samogedos. Hii autem homines tantum de venationibus viuunt: tabernacula et vestes habent tantummodo de bestiarum pellibus. Inde vltra procedentes venerunt ad quandam terram super Oceanum, vbi inuenerunt quadam monstra qua per omnia formam humanam habebant, sed pedes desinebant in pedes bouinos, et faciem per omnia habebant vt canis: duo verba loquebantur more humano et tertio latrabant vt canis: et sic per interualia temporum latratum interponebant: tum ad naturam suam redibant: et sic intelligi poterat quod dicebant: Inde redierant in Comaniam, et vsque nunc quidam ex eis morantur ibidem.

Thence proceeding they came to the Samogitians. These men live only from hunting: they have tents and garments only of the skins of beasts. Thence, proceeding further, they came to a certain land upon the Ocean, where they found certain monsters which in all respects had the human form, but their feet ended in bovine feet, and they had a face in all respects like a dog: they spoke two words in human fashion and at the third they barked like a dog: and thus, at intervals of time, they interposed barking; then they returned to their own nature; and thus what they were saying could be understood. Thence they had returned into Cumania, and even to this day some of them dwell there.

Cyrpodan vero eodem tempore misit Occoday can cum exercitu ad meridiem contra Kergis, quos etiam bello deuicit. Hii autem homines sunt pagani, qui pilos in barba non habent. Quorum consuetudo est talis.

Cyrpodan, however, at the same time Ögedei Khan sent with an army to the south against the Kergis, whom he also defeated in war. These men are pagans, who do not have hairs in the beard. Their custom is as follows.

Cum pater moritur alicuius, pra dolore quasi vnam corrigiam in signum lamenti ab aure vsque ad aurem de facie sua leuant. Quibus deuictis, ad meridiem iuit contra Armenos. [Hii videntur sagittasse balistis.] Sed cum per deserta transiret, etiam quadam monstra effigiem humanam habentia inuenerunt: sed non nisi vnum brachium cum manu, in medio pectoris, et vnum pedem habebant; et duo sagittarunt cum vno arcu, et isti ita fortiter currebant, quod equi eos inuestigare non poterant.

When someone’s father dies, for grief they lift, as it were, a single strap as a sign of lamentation from their face, from ear to ear. These having been defeated, he went to the south against the Armenians. [These seem to have shot with crossbows.] But when he was passing through the deserts, they also found certain monsters having a human effigy; but they had only one arm with a hand in the middle of the breast, and one foot; and two shot with one bow, and these ran so strongly that the horses could not track them.

Currebant enim saltando super illum vnum pedem, et cum essent fessi taliter eundo, ibant super manum et pedem, remouendo se quasi rota; et sic cum essent fessi iterum currebant secundum modum priorem: aliquos tamen occidebant ex eis. Inde procedentes venerunt in Armeniam, quam bello vicerunt, et partem Georgia: et alia pars venit ad mandatum eorum; et quadraginta millia yperperorum singulis annis dederunt, et adhuc faciunt idem. Inde procedentes ad terram Soldani Deurum, qui erat satis magnus et potens, cum eo pugnauerunt et deuicerunt.

For they ran by leaping upon that one foot, and when they were wearied from going thus, they went upon hand and foot, moving themselves as if a wheel; and so, when they were tired, they ran again in the former manner: nevertheless they did kill some of them. Thence proceeding they came into Armenia, which they conquered in war, and part of Georgia; and the other part came under their command; and they gave forty thousand hyperpyra each year, and still do the same. Thence advancing to the land of the Sultan of Deurum, who was quite great and powerful, they fought with him and defeated him.

Inde procedentes vltra de bellando et vincendo vsque ad terram Soldani Halapia et nunc terram illam impugnant, nec postea vsque in hodiernum diem in terram suam fuerunt reuersi. Alius exercitus iuit contra terram Calif de Baldach, quam sibi etiam subdiderunt: Et quadraginta bisantia exceptis Baldachinis et aliis muneribus omni die dant pro tributi: Et omni anno pro Calif, vt ad eos veniat, nuncios mittunt: qui cum tributo munera magna mittit, rogans vt eum supportent. Ipse vero imperator munera accipit et nihilominus vt veniat mittit pro eo.

Thence proceeding further with warring and conquering as far as the land of the Sultan of Aleppo, and now they assail that land, nor afterwards up to the present day have they returned to their own land. Another army went against the land of the Caliph of Baghdad, which they likewise subjected to themselves: And forty bezants, besides baldachins and other gifts, they give every day as tribute: And every year on behalf of the Caliph, that he may come to them, they send envoys: who, along with the tribute, sends great gifts, begging that they support him. The emperor himself receives the gifts and nonetheless sends for him to come.

6. Qualiter Tartari se habent in praeliis.

6. How the Tartars conduct themselves in battles.

Dicto de imperio, dicendum est hoc modo de bello. Primo de ordinatione acierum. Secundo de armis.

Having spoken of the empire, it must in this manner be said about war. First, about the ordination of the battle-lines. Second, about the arms.

Tertio de astutiis in congressione, quarto de crudelitate quam faciunt in captiuos. Quinto de oppugnatione castrorum et ciuitatum. Sexto de perfidia quam exercent cum hiis qui se reddunt eisdem.

Third on the stratagems in engagement, fourth on the cruelty which they inflict upon captives. Fifth on the oppugnation of camps and cities. Sixth on the perfidy which they exercise with those who surrender themselves to them.

De ordinatione acierum dicemus hoc modo. Cyngis can ordinauit, vt decem hominibus praponeretur vnus: et ille secundum nos appellatur Decanus. Decem autem Decanis praponeretur vnus, qui centenarius nuncupatur: Decem vero Centenariis praponeretur vnus qui millenarius nuncupatur decem millenariis praponeretur vnus, et ille numerus vocatur tenebre apud eos.

Concerning the ordering of the battle-lines we will speak in this way. Chingis Khan organized that over ten men one be set: and he, according to us, is called a Dean. But over ten Deans one be set, who is called a Centenarius: and over ten Centenarii one be set who is called a Millenarius; over ten Millenarii one be set, and that number is called tenebre among them.

Cuncto vero exercitui praponnuntur duo duces vel tres, ita tamen quod habeant respectum ad vnum. Cum autem omnes sunt in bello si de decem hominibus fugit vnus vel duo, vel tres, vel etiam plures, omnes occiduntur. Et vt breuiter dicam, nisi communiter cedant, omnes qui fugiunt occiduntur.

But over the whole army two leaders or three are set, yet in such a way that they have regard to one. And when all are in battle, if out of ten men one flees, or two, or three, or even more, all are killed. And, to speak briefly, unless they withdraw in common, all who flee are killed.

Item si vnus vel duo aut plures audacter ad pugnam accedunt, et decem alii non sequuntur etiam occiduntur. Item si vnus de decem vel plures capiuntur, et alii socii sui non liberant eos, etiam occiduntur. Duo arcus vel tres, vel vnum bonum ad minus, et tres pharetras magnas plenas de sagittis et vnam securim, et funes ad machinas trahendas habere debet vnusquisque.

Likewise, if one or two or more audaciously approach to battle, and the other ten do not follow, they too are put to death. Likewise, if one of the ten or more are captured, and their associates do not free them, they too are put to death. Each person ought to have two bows or three, or at least one good one, and three large quivers full of arrows, and one axe, and ropes for drawing machines.

Diuites autem habent gladios acutos in fine, ex vna tantum parte incidentes, et aliquantulum curuos: et habent equum armatum, crura etiam tecta. Galeas et loricas quidam habent de corio in hunc modum formatas. Habent quasdam corrigias de boue ad latitudinem vnius manus, et bituminant tres vel quatuor simul, et ligant illos corrigiolis vel cordis.

The rich, however, have swords sharp at the tip, cutting from only one side, and somewhat curved: and they have an armored horse, the legs also covered. Some have helmets and cuirasses made of leather fashioned in this way. They have certain thongs (corrigiae) of oxhide to the breadth of one hand, and they smear three or four together with bitumen at once, and they bind them with little straps or with cords.

In corrigia superiori ponunt cordulas in fine; in inferiori ponunt in medio, et sic faciunt vsque ad finem. Vnde quum se inclinant in inferiores, corrigia superiores ascendunt et sic duplicantur super corpus, vel triplicantur. De coopertura equi faciunt quinque partes: ex vna parte faciunt vnam, ex alia parte faciunt aliam, quam partem ducunt a cauda vsque ad caput: qua ligantur ad sellam, et post sellam in dorso et etiam in collo, super renes etiam partem aliam ponunt, vbi dua partium ligatura iunguntur: in qua pecia faciunt vnum foramen, per quod caudas exponunt: et ante pectus ponant etiam vnam: qua omnes protenduntur vsque ad crurium iuncturas.

In the upper strap they place little cords at the end; in the lower they place them in the middle, and thus they do all the way to the end. Whence, when they lean upon the lower ones, the upper straps rise, and so are doubled over the body, or tripled. Of the horse’s covering they make five parts: on one side they make one, on the other side they make another, which part they draw from the tail up to the head: by which they are bound to the saddle, and behind the saddle on the back and also on the neck; over the loins they also place another part, where the ligature of the two parts is joined: in which piece they make one opening, through which they expose the tails: and before the breast they also place one: by which all are extended as far as the joints of the legs.

Et ante frontem laminam ferream ponunt, qua ex vtraque parte colli partibus pradictis ligatur. Lorica vero etiam quatuor partes habet, vna pars protenditur a foemore vsque ad collum; sed est facta secundum dispositionem humani corporis: quia ante pectus est stricta; in rotundum obuoluitur circa corpus a brachiis inferius: Super humeros autem retro ad renes habent aliam peciam, qua protenditur a collo vsque ad aliam peciam, qua reuoluitur circa corpus: Super humeros autem ista dua pecia anterior videlicet et posterior, ad duas laminas ferreas qua sunt in vtroque humero fibulis connectuntur. Et in vtroque brachio vnam habent peciem, qua ab humero protenduntur vsque ad manus, qua etiam inferius sunt apta.

And before the forehead they place an iron lamina, which is tied on both sides of the neck to the aforesaid parts. The cuirass indeed also has four parts: one part is extended from the thigh up to the neck; but it is made according to the disposition of the human body, because before the chest it is narrow; it is wound in the round about the body below the arms. Over the shoulders, moreover, back toward the loins they have another piece, which is extended from the neck up to the other piece which is rolled around the body. Over the shoulders these two pieces, namely the anterior and the posterior, are joined by buckles to two iron laminas which are on each shoulder. And on each arm they have one piece, which is extended from the shoulder to the hands, which also are fitted beneath.

Et in vtroque crure vnam habent peciam: qua pecia omnes fibulis coniunguntur. Galea autem superius est ferrea. Sed illud quod protegit in circuitu collum et gulam de corio fit.

And on each leg they have one piece; by which piece all are joined with buckles. The helmet, moreover, is iron on the top. But that which protects around the neck and gullet is made of leather.

Et omnes ista pecia de corio sunt formata secundum modum superius annotatum. Quidam autem omnia qua superius diximus habent de ferro in hunc modum formata. Vnam laminam tenuem ad latitudinem vnius digiti faciunt, et ad longitudinem palma vnius.

And all these pieces are of leather, formed according to the above‑noted mode. Certain men, however, have all the things which we said above made of iron, formed in this manner: they make one thin lamina to the width of one finger, and to the length of one palm.

Et in hunc modum faciunt laminas multas: et in vnaquaque lamina octo foramina paruula faciunt, et interius tres corrigias strictas et fortes ponunt, et laminas vnam super aliam ponunt, quasi ascendendo per gradus: et ligant laminas pradictas ad corrigias tenuibus corrigiolis, quas mittunt per foramina superius annotata: Et in superiori parte consuunt corrigiolam vnam, vt lamina pradicta bene et firmiter cohareant sibi. Et faciunt ex laminis quasi corrigiam vnam, et postea ligant per pecias per omnia, sicut superius dictum est. Et ista faciunt tam ad equorum quam ad hominum armaturas.

And in this manner they make many plates: and in each plate they make eight very small holes, and on the inside they place three straps, tight and strong, and they set the plates one above another, as if ascending by steps: and they bind the aforesaid plates to the straps with thin little straps, which they pass through the holes noted above: And in the upper part they sew on one little strap, so that the aforesaid plates may well and firmly cohere together. And they make out of the plates, as it were, one strap, and afterward they tie by pieces throughout, just as was said above. And they make these both for the armors of horses and of men.

Et faciunt illa ita lucere, quod potest homo in eis faciem suam videre. Aliqui eoram lanceas habent: et in fine ferri lancea vnum habent vncum, cum quo trahunt hominem de sella si possunt. Longitudo saggitarum est duorum pedum et vnius palma, et duorum digitorum.

And they make those things shine so that a man can see his face in them. Some of them have lances; and at the end of the iron of the lance they have a single hook, with which they pull a man from the saddle if they can. The length of the arrows is two feet and one palm, and two fingers.

Et quia diuersi sunt pedes, mensurum pedum geometricam ponimus. Duodecem grana hordei pollicis transuersio est. Sexdecem pollices transuersi faciunt vnum geometricum pedem.

And because feet are diverse, we set down the geometric measure of feet. Twelve grains of barley is the transverse of the thumb. Sixteen transverse thumbs make one geometric foot.

Ferramenta sagittarum sunt acutissima, et ex vtraque parte incidentia quasi gladius biceps, et semper portant limas iuxta pharetram ad acuendum sagittas. Ferramenta pradicta caudam habent acutam ad longitudinem vnius digiti, quam imponunt in lignum. Scutum habent de viminibus vel de virgulis factum.

The arrowheads are very sharp, and cutting on both sides like a two-edged sword, and they always carry files beside the quiver for sharpening the arrows. The aforesaid iron-points have a sharp tail to the length of 1 finger, which they set into the wood. They have a shield made of withes or of little rods.

Saggitas habent alias ad sagittandum aues bestias et homines inermes ad trium digitorum latitudinem. Sagittas alias habent diuersimodas ad aues et bestias sagittandas. Quum ad bellum procedere volunt pracursores pramittunt, qui nihil secum portant prater filtra sua, equos et arma.

Shafts they have others for shooting birds, beasts, and unarmed men, to the breadth of three fingers. Other arrows they have of diverse modes for shooting birds and beasts. When they wish to proceed to war, they send forward forerunners, who carry nothing with them except their felts, horses, and arms.

Isti nihil rapiunt, domos non comburunt, bestias non occidunt: Sed tamen homines vulnerant et mortificant, et si non possunt aliud mittunt in fugam; multo libentius tamen occidunt, quam fugant, post istos sequitur exertitus, qui cuncta qua inuenit accipit, et homines etiam, si inueniri possunt, accipiunt et occidunt. Quum autem ad flumina perueniunt, hoc modo transeunt illa etiamsi sunt magna. Maiores vnum rotundum et leue corium habent, in quo in summitate per circuitum crebras faciunt ansas, in quibus funem imponunt, et stringunt ita quod in circuitu faciunt quendam ventrem, quem replent vestibus, et aliis rebus, et fortissime comprimunt ad imuicem: post hoc in medio ponunt sellas et alias res duriores: homines autem in medio sedent: et ligant et caudam equi nauem hanc taliter praparatam, et vnum hominum qui equum regat faciunt pariter cum equo ante natare: vel habent aliquando duos remos, et cum illis remigant vltra aquam, et sic transeunt fluuium.

These seize nothing by rapine, they do not burn houses, they do not kill beasts: but nevertheless they wound and put men to death, and if they cannot do otherwise they send them into flight; much more willingly, however, they kill than rout; after these there follows the army, which takes everything that it finds, and men also, if they can be found, they seize and kill. When, however, they reach rivers, in this way they cross them even if they are great. The elders have a single round and smooth hide, on the top of which they make frequent handles all around, in which they set a rope, and tighten it so that around they make a certain belly, which they fill with clothes and other things, and compress them very tightly together: after this they place saddles and other harder things in the middle: the men, however, sit in the middle: and they tie to the tail of a horse this ship thus prepared, and they make one of the men, to guide the horse, swim ahead together with the horse: or sometimes they have two oars, and with them they row across the water, and thus they cross the river.

Equos vero pellunt in aqua, et vnus homo iuxta vnum equum, quem regit, natat: et alii equi illum sequuntur. Et sic transeunt aquas et flumina magna. Alii vero pauperiores vnam bursam de corio bene consutam vnusquisque tenetur habere: in qua bursa vel in quo sacco vestes et omnes res suas imponunt; et in summitate saccum fortissime ligant, et suspendunt ad caudam equi, et transeunt, vt suptadictum est.

But they drive the horses into the water, and one man swims beside each horse which he guides; and the other horses follow it. And thus they cross waters and great rivers. Others, however, poorer, each is bound to have a purse of hide well sewn, in which purse, or in which sack, they place their garments and all their things; and at the top they tie the sack very tightly, and they hang it from the tail of the horse, and they cross, as has been said above.

Sciendum est, quod cum vident hostes tunc vadunt ad eos, et vnusquisque iacit tres saggitas vel quatuor contra aduersarios: Et si vident quod eos superare non possunt, retro gradiuntur ad suos: Et hoc faciunt in fraudem, vt aduersarii eos sequantur ad loca vbi insidias paruerunt: Et si inimici eorum sequuntur ad pradictas insidias, circumdant eos et sic vulnerant et occidunt. Item si vident quod magnus exercitus est contra eos, aliquando diuertunt ab eo per vnam dietam vel duas, et aliam partem terra inuadunt et spoliant: et interficiunt homines, et terra destruunt et deuastant. Et si vident quod hoc etiam facere non possunt, cedunt retro ad decem vel duo decem dietas: aliquando etiam morantur in loco tuto, quousque aduersariorum exercitus separetur, et tunc furtim veniunt, et depopulantur totam terram.

It must be known that when they see the enemies, then they go to them, and each one casts three or four arrows against the adversaries; and if they see that they cannot overcome them, they step back to their own. They do this by fraud, so that the adversaries may follow them to places where they have prepared ambushes; and if their enemies follow to the aforesaid ambushes, they surround them and thus wound and kill them. Likewise, if they see that a great army is against them, sometimes they turn aside from it for one day’s march or two, and they invade and despoil another part of the land; and they slaughter men, and they destroy and devastate the land. And if they see that they cannot even do this, they retreat backward for ten or twenty days’ marches; sometimes also they remain in a safe place until the army of the adversaries is scattered, and then they come stealthily and depopulate the whole land.

In bellis etiam astutissimi sunt: quia iam per quadraginta annos et amplius cum aliis gentibus dimicarunt. Cum autem volunt ad pugnam accedere, omnes acies ordinant sicut deberent pugnare. Duces siue principes exercitus bellum non intrant, sed stant a longe contra inimicorum exercitum, et iuxta se habent pueros in equis et mulieres et equos.

In wars they are most astute as well: for now for forty years and more they have fought with other nations. And when they wish to approach to battle, they arrange all the battle-lines as they ought to fight. The leaders or princes of the army do not enter the war, but stand at a distance opposite the enemies’ army, and beside themselves they have boys on horses and women and horses.

Et faciunt aliquando imagines hominum, et ponunt super equos. Hoc ideo faciunt, vt multitudo magna bellantium esse credantur. Contra faciem equorum vnam aciem captiuorum et aliarum gentium qua sunt inter eos transmittunt: et forsitan aliqui Tartari vadunt cum eis.

And sometimes they make images of men, and place them upon horses. This they do so that a great multitude of combatants may be believed to exist. Before the face of the horses they send forward a single line of captives and of other nations who are among them; and perhaps some Tartars go with them.

Alias acies fortiorum hominum longe mittunt a dextras et a sinistris, vt non videantur ab aduersariis suis: et sic circumdant aduersarios et colligunt in medium, et pugnare incipiunt ex omni parte. Et cum sunt aliquando pauci, putantur ab aduersariis qui circumdati sunt, esse multi. Et maxime cum videant illos, qui sunt cum duce vel principe exercitus pueros et mulieres et equos, et homines fictos, vt dictum est supra: quos credunt esse pugnatores: et per hoc terrentur et confunduntur.

They send other lines of battle of stronger men far to the right and to the left, so that they may not be seen by their adversaries; and thus they surround the adversaries and gather them into the middle, and begin to fight from every side. And when they are sometimes few, they are thought by the adversaries who are surrounded to be many. And especially when they see those who are with the duke or prince of the army—the boys and women and horses, and the feigned men, as was said above—whom they believe to be fighters; and by this they are terrified and confounded.

Et si forte aduersarii bene pugnant, faciunt eis viam vt fugiant: et statim cum fugere incipiunt, ab inuicem separati insequuntur eos, et plures tunc occidunt fuga, quam mortificare possent in bello. Sciendum tamen est, quod si aliud possunt, non libenter congrediuntur, sed homines et equos sagittis vulnerant et occidunt. Munitiones in hunc modum expugnant.

And if by chance the adversaries fight well, they make a way for them so that they may flee; and immediately when they begin to flee, separated from one another they pursue them, and then they kill more in the flight than they could put to death in battle. It should be known, however, that if they can do otherwise, they do not willingly engage, but wound and kill men and horses with arrows. Fortifications they take by assault in this manner.

Si est talis munitio ipsam circumdat, immo aliquando ita sepiunt, vt nullus ingredi vel exire possit. Expugnant fortissime machinis et sagittis: et nec die nec nocte cessant a pralio, vt illi qui sunt in munitionibus non quiescant. Ipsi Tartari quiescunt: quia acies diuidunt et vna succedit alteri in pugnam vt non nunium fatigentur.

If there is such a fortification, they surround it; nay, sometimes they so hedge it in that no one can enter or go out. They storm it most strongly with machines and arrows; and neither by day nor by night do they cease from battle, so that those who are in the fortifications may not rest. The Tartars themselves rest, because they divide the battle-lines, and one succeeds another into the fight, so that they may not be excessively fatigued.

Et si eam taliter habere non possunt gracum proiiciunt ignem. Imo solent aliquando accipere aruinam hominum quos occidunt, et liquefactum proiiciunt super domos: Et vbicunque venit ignis super pinguedinem illam, quasi inextinguibiliter ardet. Et si ita non praualent, et si ciuitas illa vel castrum habeat flumen, obstruunt illud, vel faciunt alium alueum et submergunt illam munitionem si possunt.

And if they cannot take it in such a way, they cast Greek fire. Nay rather, they are wont sometimes to take the fat of men whom they kill, and, melted, they throw it upon houses: And wherever fire comes upon that fat, it burns almost inextinguishably. And if they do not prevail thus, and if that city or fortress has a river, they block it, or make another channel and submerge that fortification if they can.

Si autem non possunt suffodiunt illam, et sub terra armati in ipsam ingrediuntur. Et cum iam intrauerunt, vna pars ignem imponit vt comburatur: et alia pars cum illius munitionis hominibus pugnat. Si autem nec sic illam vincere possunt, castrum vel munitionem suam faciunt contra illam, vt ab inimicorum iaculis non grauentur, et contra illam multo tempore iacent: nisi forte exterius adiutorium exercitus qui pugnat cum eis adhibeat, et vi remoueant ipsos.

But if they cannot, they undermine it, and armed they enter into it under the earth. And when they have already entered, one part sets fire so that it may be burned, and the other part fights with the men of that fortification. But if not even thus can they conquer it, they make a camp or their own fortification against it, so that they are not burdened by the missiles of the enemies, and they lie before it for a long time—unless perhaps external aid of an army which fights with them is brought in, and by force they remove them.

Sed cum iacent ante munitionem, blande eis loquuntur, et multa promittunt, ad hoc vt se in eorum manus tradant: Et si illi se eis tradiderint, dicunt: Exite, vt secundum morem nostrum vos muneremus. Et cum illi ad eos exeunt, quarunt qui sunt artifices inter eos, et illos reseruant: alios autem, exceptis illis quos volunt habere pro seruis cum securi occidunt. Et si aliquibus aliis parcunt, vt dictum est, nobilibus et honestis nunquam parcunt.

Sed when they lie before the fortification, they speak smoothly to them, and promise many things, to this end that they hand themselves over into their hands: And if they have surrendered themselves to them, they say: Come out, that according to our custom we may bestow gifts upon you. And when they come out to them, they seek who are the artificers among them, and reserve those: but the others, except those whom they wish to have as slaves, they kill with the axe. And even if they spare some others, as has been said, the noble and the honorable they never spare.

Et si forte aliquo casu contingente reseruant aliquos nobiles; nec prece nec precio vltra de captiuitate possunt exire. In bellis autem quoscunque capiunt occidunt, nisi forte velint aliquos reseruare vt habeant eos pro seruis. Occidendos autem diuidunt per centenarios, vt cum bipenni interficiantur ab eis.

And if perchance, some chance occurring, they preserve certain nobles, neither by entreaty nor by price can they any longer get out of captivity. In wars, however, whomever they seize they kill, unless perhaps they wish to reserve some to have them for slaves. Those destined to be killed they divide among the hundred-commanders, so that with the double-axe they may be slain by them.

Ipsi vero post hoc diuidunt captiuos, et vnicuique seruo ad interficiendum dant decem aut plures vel pauciores, secundum quod maioribus placet.

They themselves indeed, after this, divide the captives, and to each servant for killing they assign ten—more or fewer—according as it pleases the elders.

7. De terris quas eorum dominio subiugarunt.

7. On the lands which they have subjugated to their dominion.

Scripto quomodo pugnant, dicendum est de terris, quas eorum dominio subiugarunt. De quo isto modo scribemus. Primo dicemus quomodo faciunt cum hominibus pacem.

Having written how they fight, it must be said about the lands which they have subjugated to their dominion. Concerning which we will write in this manner. First we will say how they make peace with men.

Secundo de terrarum nominibus quas sibi subdiderunt. Tertio de tyrannide quam exercent in eis. Quarto de terris qua viriliter restiterunt.

Secondly, about the names of the lands which they have subjected to themselves. Thirdly, about the tyranny which they exercise in them. Fourthly, about the lands wherein they resisted manfully.

Sciendum est quod cum nullis hominibus faciunt pacem, nisi subdentur eis, quia, vt dictum est supra, Cyngis can habent mandatum, vt cunctas si possunt sibi subiiciant nationes. Et hac sunt illa qua petunt ab eis, vt vadant cum eis in exercitu contra omnem hominem quando placet, et vt dent decimam de omnibus tam de hominibus, quam de rebus. Computant enim decem, et vnum accipiunt.

It must be known that they make peace with no men unless they are subjected to them, because, as was said above, they have a mandate from Chingis Khan that, if they can, they should subject all nations to themselves. And these are the things which they demand from them: that they go with them in the army against any man whenever it pleases, and that they give a tenth of everything, both of persons and of things. For they count ten, and take one.

De puellis faciunt illud idem, quos in terram eorum deducunt et tenent eos pro seruis: reliquos numerant et ordinant secundum morem. Sed quando plene habent dominium super eos, si aliquid promiserunt eis nihil obseruant: sed quascunque possunt congrue occasiones inueniunt contra eos. Nam cum essemus in Russia, missus fuit Saracenorum ex parte Cuynthcan vt dicebatur et Bati et prafectus ille a quolibet homine qui habebat tres pueros vnum accipiebat: et quicunque viri non habebant vxores, illos deducebant, et faciebant de mulieribus etiam illud idem qua viros legitimos non habebant.

Concerning the boys they do that same thing: they lead them down into their land and hold them as slaves; the rest they number and ordain according to custom. But when they have full dominion over them, if they have promised them anything, they observe nothing; rather, they find whatever congruent occasions (pretexts) they can against them. For when we were in Russia, a Saracen was sent on behalf of Cuyngh-khan, as it was said, and of Batu; and that prefect took one from each man who had three boys. And whatever men did not have wives, they led those away, and they did that same thing also concerning women who did not have lawful husbands.

Pauperes etiam qui mendicando suum victum quarebant similiter deportabunt.

They will likewise deport the poor, who were seeking their sustenance by begging.

Vrsi albi.

White bears.

Reliquos autem secundum eorum consuetudinem numerauit, pracipiens vt vnusquisque tam paruus quam magnus, et infans vnius diei, siue pauper siue diues esset, tale tributum praberet: vt scilicet daret vnum pellem albi vrsi, et vnumnigrum castorem, et vnum Zabulum, et vnam nigram pellem cuiusdam animalis quod in terra latibulum habet, cuius nomen nescio in latinum transferre, sed Teutonice dicitur illit [Vel Illic.]: Poloni autem et Rutheni appellant illam Dochon: et vnam nigram pellem vulpinam. Et quicunque ista non dat, inter Tartaros debet duci, et in eorum redigi seruitutem. Mittunt etiam pro principibus terrarum, vt ad eos veniant sine mora: et cum venerint, debitum honorem nullum recipiunt, sed habentur vt alia viles persona: et oportet vt eis munera magna prasentent, tam ducibus quam vxoribus eorum, et officialibus, millenariis et centenariis.

But he counted the rest according to their custom, ordering that each person, as small as great, even an infant of one day, whether poor or rich, should render such a tribute: namely, that he give one skin of a white bear, and one black beaver, and one Zabulum (sable), and one black skin of a certain animal that has its lair in the earth, whose name I do not know how to translate into Latin, but in German it is called illit [or Illic]; the Poles, however, and the Ruthenians call it Dochon; and one black fox-skin. And whoever does not give these must be led among the Tartars and reduced into their servitude. They also send for the princes of the lands, that they may come to them without delay: and when they have come, they receive no due honor, but are held as other vile persons: and it is necessary that they present great gifts to them, to the leaders as well as to their wives, and to the officials, the millenaries and centenaries.

Imo omnes generaliter, et ipsi etiam serui ab eis cum magna importunitate munera quarunt: Et non solum ab ipsis, sed etiam a nunciis eorum cum mittuntur. Aliquibus etiam inueniunt occasiones vt eos occidant. Sicut de Michaele et aliis actum est.

Indeed, all in general, and even the servants themselves, seek gifts from them with great importunity; and not only from them, but also from their envoys when they are sent. They even find occasions against some to kill them, as was done in the case of Michael and others.

Aliquos vero alliciunt, quos permittunt redire. Aliquos etiam potionibus perimunt vel veneno. Eorum enim intentio est, vt ipsi soli dominentur in terra.

Some, indeed, they entice, whom they permit to return. Some also they put to death by potions or by poison. For their intention is that they alone may dominate upon the earth.

Idcirco quarunt occasiones contra nobiles, vt eos occidant. Ab illis vero quos redire permittunt petunt eorum filios aut fratres, quos vlterius nunquam dimittunt. Sicut factum est de filio Ieroslai, et de quodam duce Alanorum, et aliis plurimis.

Therefore they seek occasions against the nobles, that they may kill them. From those, however, whom they allow to return, they demand their sons or brothers, whom thereafter they never release. As was done with the son of Iaroslav, and with a certain duke of the Alans, and with very many others.

Et si moritur pater vel frater siue hares, filium vel fratrem nunquam dimittunt: immo illius principatum totaliter accipiunt sibi.

And if the father or the brother, or the heir, dies, they never release the son or the brother: rather, they totally take that man’s principate to themselves.

Sicut de quodam Solangorum vidimus esse factum, Baschathos suos ponunt in terries eorum quos redire permittunt, quibus oportet vt ad nutum tam duces quam alii debeant obedire. Et si homines alicuius ciuitatis vel terra non faciunt quod volunt, isti Baschathi imponunt eis, quod sunt Tartaris infideles: et sic ciuitatem illam vel terram destruunt et homines qui sunt in ea occidunt, per manum validam Tartarorum, qui ex mandato principis illius cui obedit terra illa veniunt eis nescientibus, et subito irruunt super eos: sicut nuper contigit cum in terra Tartarorum essemus de quadam ciuitate. Quod ipsummet de Ruthenis fecerunt in terra Comanorum.

Just as we saw done concerning a certain one of the Solangi, they set their Baschaks in the lands of those whom they allow to return, at whose nod both the dukes and the others must needs obey. And if the men of any city or land do not do what they wish, these Baschaks lay upon them the charge that they are unfaithful to the Tartars: and thus they destroy that city or land and kill the men who are in it, by the strong hand of the Tartars, who, by the mandate of that prince to whom that land is obedient, come upon them unawares, and suddenly rush upon them: as recently happened, when we were in the land of the Tartars, concerning a certain city. This very same thing they did to the Ruthenians in the land of the Cumans.

Et non solum princeps Tartarorum qui terram vsurpauit, sed prafectus ipsius, et quicunque Tartarus per ciuitatem illam siue terram transit quasi dominatur eidem, et maxime qui maior est apud eos. In super aurum et argentum, et alia qua volunt et quando libet ad imperatorem vadant Tartarorum ad placitandum. Sicut nuper contigit de duobus filiis regis Georgia.

And not only the prince of the Tartars who has usurped the land, but his prefect as well, and any Tartar who passes through that city or that land, as though he exercises dominion over it—and especially the one who is greater among them. Moreover, for gold and silver, and other things, as they wish and whenever it pleases, they go to the emperor of the Tartars to litigate, as recently happened concerning the two sons of the king of Georgia.

Vnus enim erat legitimus, et alter de adulterio natus, qui vocabatur Dauid legitimus autem Melic vocabatur. Filio adultera terra partem relinquebat pater. Alius vero, qui iunior erat, veniebat cum matre ad Tartarorum imperatorem, pro eo quod Dauid pradictus ad ipsum iter arripuerat veniendi.

For one was legitimate, and the other born of adultery, who was called David; the legitimate, however, was called Melic. To the son of the adulteress the father was leaving a part of the land. But the other, who was younger, was coming with his mother to the emperor of the Tartars, because the aforesaid David had undertaken the journey of coming to him.

Mater alterius scilicet Melic regina Georgia, per quam maritus tenebat regnum, quia per foeminas illud regnum tenebatur, mortua fuit in via. Illi autem cum venerunt dederunt maxima munera: et maxime legitimus filius, qui repetebat terram quam reliquerat pater filio suo Dauid, cum non deberet habere, quia adultera filius erat. Ille vero respondit: Licet sim filius concubina, peto tamen vt fiat mihi iusticia secundum legem Tartarorum qui nullam differentiam faciunt inter filios legitima et ancilla: vnde fuit data sententia contra filium legitimum, vt ille Dauidi qui maior erat subesset, et terram haberet quiete et pacifice, quam dederat ei pater: et sic donaria qua dederat, et causam quam contra fratrem suum Dauid habuerat, amisit.

Now the mother of the other—namely Melic—the queen of Georgia, through whom her husband held the kingdom, because that kingdom was held through females, died on the way. They, however, when they came, gave very great gifts; and especially the legitimate son, who was demanding back the land which the father had left to his son David, since he ought not to have it, because he was the son of an adulteress. But he replied: Although I am the son of a concubine, nevertheless I ask that justice be done me according to the law of the Tartars, who make no distinction between the sons of the lawful wife and of the handmaid; whence sentence was given against the legitimate son, that he should be subject to David, who was the elder, and should have the land quietly and peacefully which his father had given him; and thus the donatives which he had given, and the case which he had had against his brother David, he lost.

Ab illis etiam nationibus qua longe sunt ab eis, et coniuncta sunt aliis nationibus quas aliquo modo timent, qua non sunt eis subiecta, tributum accipiunt et quasi misercorditer agunt cum eis, vt non adducant exercitum super eos, vel etiam vt alii non terreantur, se tradere eis. Sicut factum est de Obesis siue Georgianis, a quibus quinquaginta vel quadraginta millia, vt dictum est, yperperorum siue Bysantiorum accipiunt pro tributo: alias ad hoc in pace esse permittunt. Tamen, secundum quod intelleximus ab eis, rebellare proponunt.

From those nations also which are far from them, and are conjoined to other nations whom they in some manner fear, which are not subject to them, they receive tribute and act as if mercifully with them, so that they may not bring an army upon them, or also so that others may not be terrified to surrender themselves to them. Just as it was done with the Obeses or Georgians, from whom they receive, as has been said, fifty or forty thousand hyperpera or Byzantia as tribute: otherwise they allow them to be at peace to this point. Nevertheless, according to what we understood from them, they are proposing to rebel.

Terrarum nomina quas vicerunt sunt hac. Kytai, Naymani, Solangi, Kara Kytai, siue nigri Kytai, Comania, Tumat, Vourat, Caraniti, Huyur, Soboal, Merkiti, Meniti, Baryhryur, Gosmit, Saraceni, Bisermini, Turcomani, Byleri magna Bulgaria, Baschare, magna Hungaria, Kergis, Colona, Thorati, Buritabeth, Parossiti, Sassi, Iacobiti, Alani, siue Assi, Obesi siue Georgiani, Nestoriani, Armeni, Cangiti, Comani Brutachi, qui sunt Iudai, Mordui, Torci, Gazari, Samogedi [Samogedi aquilonares.], Perses, Thoas, India minor siue Athiopia, Yrchasi, Rutheni, Baldach, Sarthi: Alia terra sunt plures, sed earum nomina ignoramus. Vidimus etiam viros et mulieres fere de omnibus terris supra nominatis.

The names of the lands which they have conquered are these. Kytai, Naymani, Solangi, Kara Kytai, or Black Kytai, Cumania, Tumat, Vourat, Caraniti, Huyur, Soboal, Merkiti, Meniti, Baryhryur, Gosmit, Saracens, Bisermini, Turcomans, Byleri Great Bulgaria, Baschare, Great Hungary, Kergis, Colona, Thorati, Buritabeth, Parossiti, Sassi, Jacobites, Alans, or As, Obeses or Georgians, Nestorians, Armenians, Cangiti, the Brutach Cumans, who are Jews, Mordui, Torci, Gazari, Samogeds [Northern Samogeds.], Persians, Thoas, Lesser India or Ethiopia, Yrchasi, Ruthenians, Baldach, Sarthi: There are many other lands, but we do not know their names. We have also seen men and women from almost all the lands named above.

Hac autem sunt nomina Terrarum qua eis viriliter restiterunt, nec sunt adhuc subdita eis, India magna, Mangia; Quadam pars Alanorum, Quadam pars Kytaorum, Sayi. Quandam enim ciuitatem Sayorum pradictorum obsederunt et debellare tentauerunt. At ipsi fecerunt machinas contra machinas eorum, et Tartarorum machinas omnes fregerunt, nec ciuitati appropinquare poterant ad pugnam contra machinas et balistas.

But these are the names of the Lands which manfully resisted them and are not yet subject to them: Great India, Mangia; a certain part of the Alans, a certain part of the Kytai, the Sayi. For they besieged a certain city of the aforesaid Sayi and tried to subdue it in war. But they made machines against their machines, and they broke all the machines of the Tartars, nor could they approach the city to fight, against the machines and the ballistas.

Tandem vnam viam sub terra fecerunt, et prosiluerunt in ciuitatem, et alii tentabant incendere ciuitatem, alii pugnabant. Homines autem ciuitatis vnam partem populi ad extinguendum ignem posuerunt, et alia pars fortiter pugnabat cum hiis qui intrauerunt ciuitatem, et multos occiderunt ex eis, et alios vulnerauerunt, compellentes eos ad suos redire. At ipsi videntes quod nihil possent facere, et multi homines morerentur, recesserunt ab eis.

At last they made a single way under the earth, and sprang forth into the city, and some were trying to set the city on fire, others were fighting. But the men of the city set one part of the people to extinguish the fire, and the other part fought bravely with those who had entered the city, and they killed many of them and wounded others, compelling them to return to their own side. But they, seeing that they could do nothing and that many men were dying, withdrew from them.

In terra Saracenorum et aliorum vbi sunt quasi inter eos domini, accipiunt omnes artifices meliores, et in omnibus operibus suis ponunt. Alii autem artifices dant eis de opere suo tributum. Segetes omnes condunt in horreis dominorum: et vnicuique vnum pondus satis modicum dant in die: nihil aliud nisi ter in septimana modicum quid de carnibus eis prebent.

In the land of the Saracens and of others where there are, as it were, lords among them, they take all the better artificers and employ them in all their works. But the other artificers pay them tribute from their work. They store all the crops in the lords’ granaries; and to each they give in a day a single ration, quite small; nothing else, except that three times in the week they provide them a small portion of meat.

Et illi hoc tantum artificibus faciunt qui in ciuitatibus commorantur. Item quando dominis placet iuuenes omnes accipiunt, et post se cum omnibus famulis suis ire cogunt: qui de catero certo sunt numero Tartarorum; immo potius de numero captiuorum: quia etsi inter ipsos sunt numerati, non tamen habentur in reuerentia sicut Tartari; sed habentur pro seruis, et ad omnia pericula vt alii captiui mittuntur. Ipsi enim in bello sunt primi: Etiam si debet palus vel aqua periculosa transiri, eos oportet primo vadum tentare.

And they do this only to the artificers who dwell in the cities. Likewise, whenever it pleases the lords, they seize all the youths and compel them to go after them with all their household servants: who thereafter are in the fixed roll of the Tartars—nay rather, in the number of captives; for although they are counted among them, yet they are not held in reverence like the Tartars, but are held as slaves and are sent to every peril like other captives. For they themselves are first in war: even if a marsh or perilous water must be crossed, it is they who must test the ford first.

Ipsos est etiam necesse operari omnia qua sunt facienda. Ipsi etiam si in aliquo offendunt, vel si non obediunt ad nutum, vt asmi verberantur. Et vt breuiter dicam, modicum quid manducant, et etiam modicum bibunt, et pessime induuntur; nisi forte aliquid possunt lucrari, nisi sunt aurifabri et alii artifices boni.

It is also necessary for them themselves to labor at everything which is to be done. They too, if they offend in anything, or if they do not obey at a nod, are beaten like asses. And, to speak briefly, they eat but a little, and also drink but a little, and are most poorly clothed—except perhaps if they can gain some lucre, that is, if they are goldsmiths or other good artisans.

Sed aliqui tam malos dominos habent, quod nihil eis dimittunt, nec hadent tempus pra multitudine operum dominorum, vt sibi aliquid operentur, nisi furentur sibi tempus, quando forsitan debent quiescere vel dormire. Et hoc si vxores vel propriam stationem permittuntur habere. Alii autem qui tenentur in domo pro seruis omni miseria sunt repleti.

But some have such evil masters that they grant them nothing, nor do they have time, on account of the multitude of their masters’ works, to work anything for themselves, unless they steal time for themselves when perhaps they ought to rest or sleep. And this only if they are permitted to have wives or their own station. But others who are held in the house as slaves are filled with every misery.

Vidi enim eos ire in bracis sapissime, et toto corpore nudos in maximo solis ardore. Et in hyeme patiuntur maximum frigus. Vidimus etiam aliquos pedicas et digitos manuuni de magno frigore perdidisse.

For I saw them go in breeches very often, and with the whole body naked in the very great ardor of the sun. And in winter they suffer the greatest cold. We also saw some who had lost their feet and the fingers of their hands from the great cold.

Audiuimus etiam alios esse mortuos, vel etiam de magno algore quasi in omnibus membris inutiles esse, factos.

We have also heard that others have died, or even, from the great cold, have been made almost useless in all their limbs.

8. Quomodo bello occurratur Tartaris.

8. How the Tartars are to be encountered in war.

Dicto de terris, qua obediunt eis, supponendum est quomodo bello occurratur eisdem. Quod videtur nobis hoc modo dicendum.

Having spoken of the lands which obey them, it must be subjoined how they are to be met in war. Which seems to us to be said in this manner.

Primo scribendum est quid intendunt.
Secundo de armis et ordinatione acierum.
Tertio quomodo occurratur astutiis eorum in congressione.

First, it must be written what they intend.
Second, about the arms and the ordering of the battle-lines.
Third, how to counter their stratagems in the engagement.

Quarto de munitione castrorum et ciuitatum.
Quinto quid faciendum sit de captiuis eorum.

Fourth, on the fortification of camps and cities.
Fifth, what is to be done concerning their captives.

Intentio Tartarorum est subiicere sibi totum mundum si possunt. Et de hoc Cyngischan habent mandatum, sicut superius dictum est. Idcirco eorum imperator sic in literis suis scribit: "Dei fortitudo, Omnium imperator." Et in superscriptione sigilli sui hoc habet: "Dominus in coelo, et Cuynch Chan super terram.

The intention of the Tartars is to subject to themselves the whole world, if they can. And concerning this they have a mandate from Genghis Khan, as was said above. Therefore their emperor writes thus in his letters: "The strength of God, Emperor of all." And in the superscription of his seal he has this: "The Lord in heaven, and Cuynch Chan upon earth.

Dei fortitudo, omnium hominum imperatoris sigillum." Et ideo cum nullis hominibus faciunt pacem, vt dictum est, nisi forte se in eorum manibus tradunt. Et quia excepta Christianitate nulla est terra in orbe quam timent, idcirco se ad pugnam prapararunt contra nos. Vnde nouerint vniuersi quod nobis existentibus in terra eorum in solenni curia, qua iam ex pluribus annis indicta erat, fuimus, vbi elegerunt Cuynch imperatorem in presentia nostra, qui in lingua eorum dicitur Chan.

“The Fortitude of God, the seal of the emperor of all men.” And therefore they make peace with no men, as has been said, unless perchance they surrender themselves into their hands. And because, except for Christendom, there is no land in the world that they fear, for that reason they prepared themselves for battle against us. Wherefore let all men know that, we being in their land, we were present at the solemn court, which had already for several years been convoked, where they elected Cuynch as emperor in our presence, who in their language is called Chan.

Qui Cuynch Chan pradictus erexit cum omnibus principibus vexillum contra ecclesiam dei et Romanum imperium, et contra omnia regna Christianorum et populos occidentis, nisi forsan facerent ea, qua mandat Domino Papa, et potentibus ac omnibus Christianorum populis Occidentis: quod nulla ratione faciendum est: tum, propter nimiam seruitutem et intolerabilem, qua est hactenus inaudita, quam vidimus oculis nostris, in quam redigunt omnes gentes sibi subiectas: tum propterea quod nulla in eis est fides: nec potest aliqua gens confidere in verbis eorum: quia quicquid promittunt non obseruant, quando vident sibi tempora fauere: et subdoli sunt in omnibus factis et promissis eorum. Intendunt etiam delere omnes principes, omnes nobiles, omnes milites de terra, vt superius dictum est: sed hoc faciunt subdole et artificiosem subditos suos. Tum etiam quia indignum est quod Christiani subdantur eisdem, propter abominationes eorum, et quia in nihilum redigitur cultus dei, et anima pereunt, et corpora vltra quam credi possit multitudine affliguntur.

That aforesaid Cuynch Chan raised the banner with all the princes against the Church of God and the Roman Empire, and against all the kingdoms of the Christians and the peoples of the West, unless perchance they should do those things which he mandates to the Lord Pope, and to the mighty and to all the Christian peoples of the West: which by no reasoning is to be done: first, because of the excessive and intolerable servitude, hitherto unheard-of, which we saw with our own eyes, into which they reduce all nations subject to them: then because there is no faith in them; nor can any nation confide in their words: because whatever they promise they do not observe, when they see the times favoring themselves: and they are underhanded in all their deeds and promises. They also intend to wipe out all princes, all nobles, all soldiers from the land, as was said above: but they do this craftily and by artifice, using their subjects. Then also because it is unworthy that Christians be subjected to the same, on account of their abominations, and because the worship of God is reduced to nothing, and souls perish, and bodies are afflicted beyond what can be believed with a multitude of sufferings.

In primo quidem sunt blandi, sed postea vt scorpio cruciant et affligunt. Tum quia pauciores sunt numero, et corpore debiliores quam populi Christiani. In pradicta autem curia sunt bellatores et principes et exercitus assignati.

At first indeed they are blandishing, but afterwards, like a scorpion, they torment and afflict. Then, because they are fewer in number, and weaker in body than the Christian peoples. In the aforesaid court, moreover, warriors and princes and armies are assigned.

De decem hominibus mittuntur tres cum familiis eorum, de omni terra potestatis eorum. Vnius exercitus debet intrare per Hungariam: secundus per Poloniam. Veniunt autem pugnaturi continue octodecem annis.

Out of ten men, three are sent with their families, from every land of their dominion. One army ought to enter through Hungary; the second through Poland. Moreover, they come to fight continually for eighteen years.

Tempus est etiam eis assignatum. In Martio an. Dom. 1247, si de terra sua mouebunt.

Time has also been assigned to them. In March A.D. 1247, if they will move out of their own land.

Venient autem in tribus vel in quatuor annis vsque ad Comaniam. De Comania autem insultum facient in terras superius annotatas. Hac omnia firma sunt et vera, nisi dominus aliquod impedimentum pro sua gratia faciat eis.

They will come, moreover, in three or in four years as far as Cumania. From Cumania, however, they will make an insult/assault into the lands annotated above. All these things are firm and true, unless the Lord, by his grace, should make some impediment for them.

Sicut fecit quando venerunt in Hungariam et Poloniam. Debebant enim procedure tunc pro certo triginta annis. Sed interfectus fuit tunc imperator eoram veneno: et propter hoc quieuerunt a preliis vsque nunc.

Just as He did when they came into Hungary and Poland. For they were obliged then, for certain, to proceed for thirty years. But their emperor was then slain by poison; and on account of this they have been quiet from battles up to now.

Sed modo, quia positus est imperator de nouo, iterum se de nouo ad pugnam incipient praparare.

But now, because an emperor has been appointed anew, again they will begin anew to prepare for battle.

Tartari proponunt inuadere Liuoniam at Prussiam.

The Tartars propose to invade Livonia and Prussia.

Adhoc sciendum est, quod imperator dixit ore suo, quod vellet mittere exercitum in Liuoniam et Prussiam. Et quoniam omnem terram volunt delere vel in seruitutem redigere, qua seruitus est intolerabilis nostra genti, et superius dictum est: Occurrendum est igitur eis in bello. Sed si vna prouincia non vult alteri opem ferre, terra illa delebitur contra quam pugnant, et cum illis hominibus quos capiunt pugnabunt contra aliam terram; et in acie erunt primi.

In addition it must be known that the emperor said with his own mouth that he wished to send an army into Livonia and Prussia. And since they want to destroy every land or reduce it into servitude—which servitude is intolerable to our gens, as was said above—therefore they must be met in war. But if one province is unwilling to bring aid to another, that land against which they are fighting will be destroyed; and with those men whom they capture they will fight against another land—and in the battle-line they will be first.

Si male pugnant occidentur ab eis: Si autem bene, ipsos cum promissis adulationibus tenent: et etiam vt ab ipsis non fugiant promittunt eis quod facient eos dominos magnos et post hoc quando securi esse possunt de ipsis, vt non redeant, faciunt eos infoelicissimos seruos. Ac de mulieribus quas volunt in concubinas tenere pro seruitiis faciunt illud idem. Et ita cum hominibus deuicta prouincia destruunt aliam terram.

If they fight badly, they are slain by them: But if well, they keep them with promises and adulations; and even, so that they may not flee from them, they promise them that they will make them great lords, and after this, when they can be secure about them, that they do not return, they make them most wretched slaves. And as for the women whom they wish to hold as concubines for services, they do that same thing. And thus, with the men of a conquered province, they destroy another land.

Nec est aliqua prouincia qua per se possit resistere eis: quia de omni terra potestatis eorum, vt dictum est homines congregint ad bellum. Vnde si Christiani seipsos et suam terram et Christanitatem volunt seruare, oportet quod in vnium conueniant reges, principes et barones, et terrarum rectores, et mittant de communi consilio homines contra eos ad pugnam, antequam ipsi incipiunt in terras diffundi. Quoniam postquam incipiunt spargi per terras, vndique homines quarunt, et nullus congrue auxilium alteri potest prabere: quoniam ipsi cateruatim vndique quarunt homines et occidunt.

Nor is there any province which by itself can resist them: because from every land of their power, as has been said, they congregate men for war. Whence, if Christians wish to preserve themselves and their land and Christendom, it is necessary that kings, princes and barons, and the rulers of the lands, convene into one, and that they send, by common counsel, men against them to battle, before they themselves begin to spread into the lands. For after they begin to be scattered through the lands, they seek men on every side, and no one can fittingly provide help to another: for they, in bands, everywhere seek out men and kill them.

Et si claudunt se in castris, ponunt tria millia vel quatuor millia hominum contra castrum vel ciuitatem, qui obsideant eam; et ipsi nihilominus diffunduntur per terras homines occidentes. Quicunque autem volunt pugnare cum eis, hac arma debent habere. Arcus bonos et fortes, et balistas quas multum timent, et sagittas sufficientes: et bonum dolabrum de bono ferro, et scutum cum longo manubrio.

And if they shut themselves up in strongholds, they station three thousand or four thousand men against the castle or the city, to besiege it; and they nonetheless spread through the lands killing men. Whoever, moreover, wish to fight with them must have these arms: good and strong bows, and balistas (crossbows), which they greatly fear, and sufficient arrows; and a good dolabra (mattock/war-axe) of good iron, and a shield with a long handgrip.

Temperamentum ferri.

Tempering of iron.

Ferramenta sagittarum de arcu vel de balista debent, vt Tartari, quando sunt calida, temperari in aqua cum sale mixta, vt fortia sint ad penetrandum arma eorum. Gladios et etiam lanceas cum vnco, qui valeant ad trahendum eos de sellis: quia de eis facillime cadunt; ac cultellos ac loricas duplicatas; quia illos eorum sagitta non penetrant; et galeam et arma alia ad protegendum corpus et equum ab armis et sagittis eorum. Et si aliqui non sunt ita bene armati, vt dixit; debent ire post alios vt faciunt Tartari: et trahere contra eos de armis et sagittis.

The iron fittings of arrows (arrowheads) from the bow or from the arbalest ought, like the Tartars’, when they are hot, to be tempered in water mixed with salt, so that they may be strong for penetrating their armor. Swords and also lances with a hook, which may avail to drag them from their saddles: because from them they fall very easily; and knives and doubled cuirasses; because their arrows do not penetrate those; and a helmet and other armor for protecting the body and the horse from their weapons and their arrows. And if some are not so well armed, as has been said; they ought to go behind the others as the Tartars do: and draw upon them with weapons and arrows.

Nec debent parcere pecunia, quoniam comparent arma, vt possint animas et corpora, libertatem et res alias conseruare. Acies debent ordinari, vt ipsi, per millenarios, centenarios, et decanos et duces exercitus: qui duces nequaquam debent pralium intrare, sicut nec duces eorum, sed debent exercitus videre et ordinare: legemque debent ponere vt simul incedant ad bellum, siue alias, sicut sunt ordinati. Et quicunque relinquit alium siue ad bellum procedentem, siue pugnantem, vel quicunque fugerit, nisi omnes communiter cedant, grauissime puniatur: quia tunc pars bellantium sequitur fugientes, et sagittis eorum occidunt, et pars cum hiis qui remanent pugnant, et sic confunduntur et occiduntur remanentes et fugientes.

Nor ought they spare money, since they may procure arms, so that they can preserve souls and bodies, liberty, and other possessions. The battle-lines ought to be ordered, like theirs, by millenaries, centenaries, and decans, and dukes of the army: which dukes ought by no means to enter the battle, just as neither do their dukes, but ought to oversee and arrange the armies; and they ought to set a law that they advance together to war, or otherwise, as they are arrayed. And whoever abandons another, whether one advancing to battle or one fighting, or whoever flees, unless all in common withdraw, let him be most grievously punished: because then a part of the fighters pursues the fugitives and kills them with their arrows, and a part fights with those who remain, and thus both the remnant and the fugitives are thrown into confusion and are killed.

Similiter quicunque conuersus fuerit ad pradam tollendam, antequam omnino sit exercitus contrariorum deuictus, maxima poena mulctetur. Talis enim apud Tartaros sine vlla miseratione occiditur. Locus ad praliandum est eligendus, si fieri potest vt campus sit planus, et possint vndique videre: et si possunt habeant syluam magnam a tergo vel a latere.

Likewise, whoever has turned to take booty before the army of the adversaries has been altogether defeated, let him be mulcted with the greatest penalty. For such a man among the Tartars is slain without any mercy. The place for battling is to be chosen, if it can be done, that the field be level, and that they can see on all sides; and, if they can, let them have a great forest at the rear or at the side.

Ita tamen quod non possunt intrare inter ipsos et syluam: nec debent simul omnes conuenire in vnum, sed facere acies multas, et diuersas ab inuicem nec tamen multum distantes. Et contra illos qui post veniunt debent vnam aciem mittere qui eis occurrat. Et si Tartari simulant fugam, non multum vadant post eos, nisi forte quantum possunt videre, ne forte ipsos ad paratas insidias trahant, sicut facere solent: Et alia sit parata ad muandum aciem illam, si fuerit opportunum.

Yet in such a way that they cannot enter between them and the wood: nor ought they all to come together at once into one, but to make many battle lines, separated from one another yet not, however, very distant. And against those who come afterward they ought to send one battle line to meet them. And if the Tartars feign flight, let them not go far after them, except perhaps as far as they can see, lest perchance they draw them into prepared ambushes, as they are wont to do: and another should be ready to change (relieve) that battle line, if it shall be opportune.

Speculatores.

Scouts.

Insuper habeant speculatores ex omni parte, vt videant quando veniant alia acies Tartarorum retro, a dextris et a sinistris et semper debent mittere aciem contra aciem qua eis occurrat. Ipsi enim semper nituntur concludere aduersarios eorum in medio, vnde magnam cautelam debent habere ne hoc facere possint, quia sic exercitus facillime debellatur. Omnes acies hoc debent cauere, ne diu currant post eos, propter insidias quas solent praparare: plus enim fraudulentia quam fortitudine pugnant.

Moreover, let them have scouts on every side, so that they may see when another battle-line of the Tartars comes from the rear, on the right and on the left; and they must always send a battle-line against the battle-line wherever it meets them. For they always strive to enclose their adversaries in the middle; whence they must have great caution lest they be able to do this, because in this way an army is most easily subdued. All the battle-lines must beware of this, that they not run long after them, on account of the ambushes which they are accustomed to prepare: for they fight more by fraud than by fortitude.

Duces exercitus semper debent esse parati ad mittendum adiutorium, si necesse est, illis qui sunt in pugna, et propter hoc etiam debent vitare nimium cursum post eos: ne forte fatigentur equi eorum; quoniam nostri multitudinem equorum non habent. Sed Tartari illum quem equitant vna die, illum non ascendunt in tribus vel in quatuor diebus post hoc. Vnde non curant si fatigentur equi eorum propter multitudinem quam habent.

The commanders of the army ought always to be ready to send assistance, if it is necessary, to those who are in combat; and for this reason they also ought to avoid excessive pursuit after them, lest perhaps their horses be fatigued, since our men do not have a multitude of horses. But the Tartars, the one which they ride on one day, that one they do not mount for three or even four days after this; whence they do not care if their horses are wearied, on account of the multitude which they have.

Et si Tartari cedunt, non tamen nostri debent recedere, vel ab inuicem separari: quia simulando hoc faciunt, vt exercitus diuidatur, et post hoc terram libere ingrediantur, et eam destruant. Debent etiam cauere vt non faciant nimias expensas, vt solent; ne propter penuriam redire compellantur, et dent Tartaris viam, vt ipsos et alios occidant et destruant omnem terram; et propter eorum superfluitatem nomen Domini blasphemetur. Et hoc debent facere diligenter vt si contingat aliquos pugnatores recedere, quod alii loco eorum succedant.

And if the Tartars yield, nevertheless our men ought not to withdraw, nor to be separated from one another: because by feigning they do this, so that the army may be divided, and after this they may freely enter the land and destroy it. They ought also to beware that they do not make excessive expenses, as they are accustomed; lest on account of penury they be compelled to return, and give the Tartars a way, so that they may kill them and others and destroy the whole land; and on account of their superfluity the name of the Lord be blasphemed. And this they ought to do diligently, that if it happens that some fighters recede, others may succeed in their place.

Duces etiam nostri debent die nocteque facere exercitum custodiri, ne repente et subito irruant super ipsos quia Tartari vt damones, multas excogitant iniquitates et artes nocendi: Immo tam de die quam de nocte semper debent esse parati: sed nec spoliati debent iacere nec deliciose ad mensam sedere, ne imparati inueniantur, quia Tartari semper vigilant, vt possint nocere. Homines vero tera qui Tartaros expectant, vel super se timent venire, occultas foueas debent habere, in quibus sagittas, et alia debent reponere, propter duo: vt videlicet Tartari non possint ea habere; et si propitius fuerit eis Deus, valeant ea postea inuenire; Eis fugientibus de terra, debent foenum et stramina comburere, vt equi Tartarorum ad comedendum minus inueniant. Ciuitates autem et castra si volunt munire, videant prius qualia sint in situ.

Our leaders also ought day and night to have the army kept under guard, lest they suddenly and at once rush upon them, because the Tartars, like demons, devise many iniquities and arts of harming: nay rather, both by day and by night they must always be ready: nor ought they to lie stripped, nor sit delicately at table, lest they be found unprepared, because the Tartars are always vigilant, that they may be able to harm. But the men of the land who expect the Tartars, or fear them to come upon them, ought to have hidden pits, in which they ought to store arrows and other things, for two reasons: namely, that the Tartars may not be able to have them; and, if God be propitious to them, they may be able afterwards to find them. When they flee from the land, they ought to burn hay and straw, so that the horses of the Tartars may find less to eat. But cities and camps, if they wish to fortify them, let them first see what they are like in situation.

Situs enim talis debet esse in castris, quod machinis et sagittis expugnari non possit: et aquam habeant sufficientem et lignum, et si fieri potest, quod introitus et exitus eis tolli non possit: et quod habeant homines sufficientes qui possint vicissim pugnare. Et debent vigilare diligenter ne aliqua astutia possint castrum furari. Expensas ad multos annos debent habere sufficientes: custodiant tamen diligenter illas, et in mensura manducent, quia nesciunt quanto tempore eos in castris oportet esse inclusos.

For indeed the site in the forts ought to be such that it cannot be taken by engines and arrows; and that they may have sufficient water and wood, and, if it can be done, that their entrance and exit cannot be taken away; and that they have men sufficient who can fight in turn. And they ought to keep watch diligently, lest by some stratagem the stronghold be stolen. They ought to have provisions sufficient for many years; yet let them guard these carefully, and eat in measure, because they do not know for how long a time it will be necessary for them to be enclosed in the forts.

Quum enim incipiunt, tunc multis annis obsident vnum castrum.

For when they begin, then for many years they besiege a single fortress.

Obsidio 12 annorum.

Siege of 12 years.

Sic fit hodierna die in terra Alanorum de quodam monte, quem, vt credo, tam obsederunt per duodecem annos; qui viriliter restiterunt, et multos Tartaros et nobiles occiderunt. Alia autem castra et ciuitates, qua talem situm non habent debent fortiter vallari foueis profundis munitis, et muris bene praparatis; et arcus et sagittas sufficientes: et lapides ac fundas debent habere. Et debent diligenter cauere, quod non permittant Tartaros ponere machinas suas; et suis machinis debent eos repellere.

Thus it happens on the present day in the land of the Alans at a certain mountain, which, as I believe, they besieged for twelve years; they resisted manfully, and killed many Tartars and nobles. But other forts and cities, which do not have such a site, ought to be strongly palisaded with deep fortified ditches, and with walls well prepared; and they ought to have bows and sufficient arrows; and they ought to have stones and slings. And they ought diligently to beware that they do not allow the Tartars to set up their engines; and with their own engines they ought to repel them.

Et si forte aliquo ingenio vel arte erigunt lartari machinas suas, debent eas destruere machinis suis si possunt. Balistis etiam, fundis et machinis debent resistere ne ciuitati appropinquent. Alias etiam debent esse parati, vt superius dictum est.

And if perchance by some contrivance or art the Tartars erect their machines, they ought to destroy them with their own machines if they can. With ballistas also, slings, and machines they ought to resist, so that they do not approach the city. Otherwise, too, they ought to be prepared, as was said above.

De castris et ciuitatibus, qua sunt in fluminibus posita, diligenter debent videre ne possint submergi. Sed ad hoc sciendum est, quod Tartari plus diligunt, quod homines claudant se in ciuitatibus, quam quod pugnent cum eis in campo. Dicunt enim eos esse suos por cellos in hara conclusos.

Concerning the camps and cities which are situated on rivers, they ought diligently to see to it that they cannot be submerged. But for this it is to be known that the Tartars prefer more that men shut themselves up in cities than that they fight with them in the field. For they say that such men are their little piglets shut up in a sty.

Vnde ponunt eis custodes, vt supradictum est. Si autem aliqui Tartari de equis suis in bello proiiciuntur, statim sunt capiendi: quia cum sunt in terra fortiter sagitant, et equos et homines vulnerant et occidunt. Et si seruantur tales, potest esse, quod habeatur pro eis pax perpetua, aut pecunia magna redimantur: quoniam se adinuicem satis diligunt.

Whence they set guards for them, as aforesaid. But if any Tartars are cast down from their horses in battle, they must at once be seized; because when they are on the ground they shoot stoutly with arrows, and they wound and kill both horses and men. And if such men are spared, it may be that perpetual peace is had on their account, or they are redeemed for great money: for they love one another sufficiently among themselves.

Sed quomodo Tartari cognoscantur, superius dictum est vbi forma eorum fuit expressa. Tamen quando capiuntur, si debent seruari, ne fugiant diligens est custodia adhibenda. Sunt etiam alia multa gentes cum eis, qua per formam superius annotatam possunt ab ipsis cognosci.

But how the Tartars are to be recognized was said above, where their form was expressed. Nevertheless, when they are captured, if they ought to be kept, diligent custody must be applied, lest they flee. There are also many other nations with them, which, by the form annotated above, can be distinguished from them.

Est etiam hoc sciendum, quod multi in exercitu eorum sunt, qui si viderent tempus, et haberent fiduciam, quod nostri non occiderent eos, ex omni parte exercitus, sicut ipsimet nobis dixerunt, pugnarent cum eis, et plura mala facerent ipsis, quam alii, qui sunt eorum aduersarii manifesti.

It is also to be known that many in their army are such that, if they saw the opportunity and had confidence that our men would not kill them, from every part of the army, as they themselves told us, they would fight with them, and would do more evils to them than others who are their manifest adversaries.