means of producing a very severe cold; by which, the dead body continues so long above ground without putrefying; and by means of which, if any one sets a vessel of ale or water in the place, they contrive that the liquor shall be frozen either in winter or summer[16].
[13] This circumstance is singular; yet may be explained from the custom of the Tartars. The mares milk, drank by the kings and rich men, was certainly prepared into cosmos, or kumyss, the favourite beverage of the great; while mead, a much inferior liquor in their estimation, was left to the lower orders.--E.
[14] Mead was called Medo in Anglo-Saxon, in Lithuanian Middus, in Polish Miod, in Russian Méd, in German Meth, in old English Metheglin: perhaps all these are from the Greek verb [Greek: methuo], to intoxicate. Alfred naturally observes, that these drinking-bouts produced many frays; and notices the reason of the Estum or Esthonians brewing no ale, because they had abundance of mead.--Forst.
[15] In a treaty between the Teutonic knights, and the newly converted Prussians, the latter engaged never to burn their dead, nor to bury them with their horses, arms, clothes, and valuables.--Forst.
[16] This power of producing cold in summer, so much admired by Wulfstan and Alfred, was probably the effect of a good ice-cellar, which every Prussian of condition had in, or near his house.--Forst.
SECTION IV.
Voyage of Sighelm and Athelstan to India, in the reign of Alfred King of England, in 883[1].
[1] Harris, I. 873. Hakluyt, V. II. 38.
Though containing no important information, it were unpardonable in an English collection of voyages and travels, to omit the scanty notice which remains on record, respecting a voyage by two Englishmen to India, at so early a period. All that is said of this singular incident in the Saxon Chronicle, is[2], "In the year 883, Alfred sent Sighelm and Athelstan to Rome, and likewise to the shrine of Saints Thomas and Bartholomew, in India, with the alms which he had vowed." [Bartholomew was the messenger of Christ in India, the extremity of the whole earth.]--The words printed in Italics are added in translating, by the present editor, to complete the obvious sense. Those within brackets, are contained in one MS. Codex of the Saxon Chronicle, in addition to what was considered the most authentic text by Bishop Gibson, and are obviously a note or commentary, afterwards adopted into the text in transcription.
[2] Chron. Sax. Ed. Gibson, p. 86.
This short, yet clear declaration, of the actual voyage, has been extended by succeeding writers, who attribute the whole merit to Sighelm, omitting all mention of Athelstan, his co-adjutor in the holy mission. The first member of the subsequent paraphrase of the Saxon Chronicle, by Harris, though unauthorized, is yet necessarily true, as Alfred could not have sent messengers to a shrine, of which he did not know the existence. For the success of the voyage, the safe return, the promotion of Sighelm, and his bequest, the original record gives no authority, although that is the obvious foundation of the story, to which Aserus has no allusion in his life of Alfred.
"In the year 883, Alfred, King of England, hearing that there existed a Christian church in the Indies, dedicated to the memory of St. Thomas and St. Bartholomew, dispatched one Sighelm, or Sithelm, a favourite ecclesiastic of his court, to carry his royal alms to that distant shrine. Sighelm successfully executed the honourable commission with which he had been entrusted, and returned in safety into England. After his return, he was promoted to the bishoprick of Sherburn, or Shireburn, in Dorsetshire; and it is recorded, that he left at his decease, in the treasury of that church, sundry spices and jewels, which he had brought with him from the Indies."
Of this voyage, William of Malmsbury makes twice mention; once in the fourth chapter of his second book, De Gestis Regum Anglorum; and secondly, in the second book of his work; entitled, De Gestis Pontificum Anglorum; and in the chapter devoted to the Bishops of Shireburn, Salisbury, and Winchester, both of which are here added, although the only authority for the story is contained in what has been already given from the Saxon Chronicle[3].
[3] Hakluyt, II. 88.
"King Alfred being addicted to giving of alms, confirmed the privileges which his father had granted to the churches, and sent many gifts beyond seas, to Rome, and to St. Thomas in India. His messenger in this business was Sighelm, bishop of Sherburn, who, with great prosperity, which is much to be wondered at in this age, penetrated into India; whence he brought on his return, splendid exotic gems, and aromatic liquors, of which the soil of that region is prolific."
"Sighelm having gone beyond seas, charged with alms from the king, even penetrated, with wonderful prosperity, to Saint Thomas in India, a thing much to be admired in this age; and brought thence, on his return, certain foreign kinds of precious stones which abound in that region; some of which are yet to be seen in the monuments of his church."
In the foregoing accounts of the voyage of Sighelm, from the first notice in the Saxon Chronicle, through the additions of Malmsbury, and the amplified paraphrase by Harris, we have an instance of the manner in which ingenious men permit themselves to blend their own imaginations with original record, superadding utterly groundless circumstances, and fancied conceptions, to the plain historical facts. Thus a motely rhetorical tissue of real incident and downright fable is imposed upon the world, which each successive author continually improves into deeper falsehood. We have here likewise an instance of the way in which ancient manuscripts, first illustrated by commentaries, became interpolated, by successive transcribers adopting those illustrations into the text; and how many fabricators of story, first misled by these additaments, and afterwards misleading the public through a vain desire of producing a morsel of eloquence, although continually quoting original and contemporary authorities, have acquired the undeserved fame of excellent historians, while a multitude of the incidents, which they relate, have no foundations whatever in the truth of record. He only, who has diligently and faithfully laboured through original records, and contemporary writers, honestly endeavouring to compose the authentic history of an interesting period, and has carefully compared, in his progress, the flippant worse than inaccuracies of writers he has been taught to consider as masterly historians, can form an adequate estimate of the enormity and frequency of this tendency to romance. The immediate subject of these observations is slight and trivial; but the evil itself is wide-spread and important, and deserves severe reprehension, as many portions of our national history have been strangely disfigured by such indefensible practices.
SECTION V.
Travels of John Erigena to Athens, in the Ninth Century[1].
[1] Hakluyt, II. 38.
John Erigena, of the British Nation, descended from noble progenitors, and born in the town of St. Davids in Wales; while the English were oppressed by the cruel wars and ravages of the Danes, and the whole land was in confusion, undertook a long journey to Athens, and there spent many years in the study of the Grecian, Chaldean, and Arabian literature. He there frequented all the places and schools of the philosophers, and even visited the oracle of the sun, which Esculapius had constructed for himself. Having accomplished the object of his travels, he returned through Italy and France; where, for his extraordinary learning, he was much favoured by Charles the Bald, and afterwards by Lewis the Stammerer. He translated into Latin, in 858, the books of Dionysius the Areopagite, concerning the Heavenly Hierarchy, then sent from Constantinople. Going afterwards into Britain, he became preceptor to Alfred, King of England, and his children; and,
