particularly the Somersetshire words; Mr. Britton on those of Wiltshire; and the Rev. Joseph Hunter has given “The Hallamshire Glossary,” to which are appended “Words used in Halifax,” by the Rev. John Watson, and also an addition to the “Yorkshire Words,” by Thoresby, the Leeds antiquary.
An investigation of the origin, nature, and history of Dialects was proposed by the late Dr. Boucher for a complete glossary of all the dialects of the kingdom. But these precious stores, not only of the vocables but of the domestic history of England—its manners, occupations, amusements, diet, dress, buildings, and other miscellaneous topics—rich in all the affluence of the laborious readings of more years than the siege of Troy, was but bread cast away on the waters, and was never given to the public for want of public support. After the author’s death, two eminent editors zealously resumed the work, which was already prepared; but the public remained so little instructed of its value, it suddenly ceased! Works of national utility should be consecrated as national property, and means should be always ready to avert such a calamity to the literature of England, and to the information of Englishmen, as was the suppression of the labours of Boucher.
MANDEVILLE; OUR FIRST TRAVELLER.
Mandeville was the Bruce of the fourteenth century, as often calumniated and even ridiculed. The most ingenuous of voyagers has been condemned as an idle fabulist; the most cautious, as credulous to fatuity; and the volume of a genuine writer, which has been translated into every European language, has been formally ejected from the collection of authentic travels. His truest vindication will be found by comprehending him; and to be acquainted with his character, we must seek for him in his own age.
At a period when Europe could hardly boast of three leisurely wayfarers stealing over the face of the universe; when the Orient still remained but a Land of Faery, and “the map of the world” was yet unfinished; at a time when it required a whole life to traverse a space which three years might now terminate, Sir John Mandeville set forth to enter unheard-of regions. Returning home, after an absence of more than thirty years, he discovered a “mervayle” strange as those which he loved to record—that he was utterly forgotten by his friends!
He had returned “maugre himself,” for four-and-thirty years had not satiated his curiosity; his noble career had submitted to ordinary infirmities—to gout and the aching of his limbs; these, he lamentably tells, had “defined the end of my labour against my will, God knoweth!” The knight in this pilgrimage of life seems to have contracted a duty with God, that while he had breath he should peregrinate, and, having nothing to do at home, be honourable in his generation by his enterprise over the whole earth. And earnestly he prays “to all the readers and hearers of my book,” (for “hearers” were then more numerous than “readers,”) “to say for him a Pater-Noster with an Ave-Maria.” He wrote for “solace in his wretched rest;” but the old passion, the devotion of his soul, finally triumphed over all arthritic pangs. The globe evidently was his true home; and thus Liege, and not London, received the bones of an unwearied traveller, whose thoughts were ever passing beyond the equator.
With us, to whom an excursion to “the Londe of Promyssioun or of Behest” has sometimes arisen out of a morning engagement—we who impelled by steam go “whither we list,” with those billets which might serve as letters of recommendation in the steppes of Tartary—we may wonder how our knight, who would not win his way by the arts of commerce, like his predecessor Marco Polo, bore up his chivalry; for in his traversing he had nothing to offer but his honourable sword, and probably his medical science, which might be sometimes as perilous. But difficulties insuperable to us could not enter into the emotions, nor were they the accidents which impeded the traveller, “who, on the day of St. Michael, in the year of our Lord 1322, passed the sea, and went the way to Hierusalem, and to behold the mervayles of Inde.” A deep religious emotion, an obscure indefinite curiosity, and a courageous decision to wander wherever the step of man could press on the globe, to tell the world “the mervayles” it unconsciously holds within its orb, were the inspiration of a journey which stood next in solemnity to a departure to the world of spirits. Sir John had prepared himself, for he was learned not only in languages, but in authentic romance, and in romantic history; and he honestly resolved to tell all “the mervayles” which he had seen, and those which he had not; and these last were not the least.
Sir John Mandeville’s probity remains unimpeached; for the accuracy of whatever he relates from his own personal observation has been confirmed by subsequent travellers. On his return to Europe he hastened to Rome to submit his book to the Pope, and to “his wise council,” and “those learned men of all nations who dwell at that court.” The volume was critically reviewed; and his holiness “ratified and confirmed my book in all points,” by referring to an account in Latin: this account was probably written by some missionary; Rubriquis had been dispatched on an unsuccessful mission to Christianize the great Khan of Tartary in 1230; or it was the writings of Marco Polo, which could not be unknown at Rome. In that day all real information was consigned to the fugitive manuscript, partially known, and often subject to the interpolations and capricious alterations of its possessor, and what sometimes occurred, to the silent plagiarisms of other writers—of which even Mandeville himself has been suspected.
The Pope decreed that not only all that Mandeville related was veracious, but that the Latin book which his holiness possessed contained much more, and from whence the Mappa Mundi had been made. Indeed Mandeville has himself told us that he wrote only from his recollections as they “would come into his mind;” these necessarily were often broken and obscure. Some “mervayles” remained unrecorded, and hereafter were to be “more plainly told;” but I fear these are lost for us.
In this “true” book we find many things very untrue, but we may doubt whether any in that day were as positive in this opinion. The author himself designed no imposition on his readers; he tells us what he believed; part of which he had seen and the rest he had heard, and sometimes had transcribed from sources deemed by him authentic. Who can suspect the knight of spotless honour, and whose piety would not relinquish his Ave-Marias for a dominion? Having fought during two years under the ensign of the Sultan of Egypt, and being offered in marriage the Sultan’s daughter and a province, he refused both, when his Christianity was to be exchanged for Mahometanism.
This was a period when the marvellous never weakened the authenticity of a tale. The mighty tome of Pliny, that awful repository of all the errors of antiquity, and other writers of equal name, detail prodigies and legends, and so do the Fathers. Who would not have rejoiced to transcribe Pliny or St. Austen? Who imagined that all the delectable adventures of the romances, over which they passed many a dreamy day, with the very names of the personages and the very places where they occurred, were solely chimeras of the brain? The learned Mandeville was evidently not one of these sceptics: for he observes, that “the trees of the sun and of the moon are well known to have spoken to King Alisaundre, and warned him of his death.” The unquestioned fact is in that famed romance; and others might be referred to if we required additional authority. I have read of these talking trees of the sun and moon in Guarino detto il Meschino, who lived a year among them to learn his own genealogy, and then was graceless enough to laugh at these timber-oracles. Mandeville forgot not in the island of Lango, not distant from Crete, the legend of the unfortunate “Lady of the Land,” who remained a dragoness, because no one had the hardihood to kiss her lips to disenchant her. He tells likewise of the Faery Lady who guarded the sparrow-hawk; whoever ventured to assist that lady during three days and nights, was rewarded by the boon of having whatever he wished. A king who, not wanting anything, had the audacity to wish to have the lady herself, was fairly warned that he did not know what he asked, as happens to the reckless; but, persisting in his absolute will, he incurred the curse of perpetual war to the last of his race!
We trace such tales among the romances, with all their circumstances;
