Appearance
Excerpt
Excerpt from The Travels of Sir John Mandeville, by Sir John Mandeville
Also when the emperor goeth from one country to another, as I have told
you here before, and he pass through cities and towns, every man maketh a
fire before his door, and putteth therein powder of good gums that be
sweet smelling, for to make good savour to the emperor. And all the
people kneel down against him, and do him great reverence. And there,
where religious Christian men dwell, as they do in many cities in the
land, they go before him with procession with cross and holy water, and
they sing, Veni creator spiritus! with an high voice, and go towards
him. And when he heareth them, he commandeth to his lords to ride beside
him, that the religious men may come to him. And when they be nigh him
with the cross, then he doth adown his galiot that sits on his head in
manner of a chaplet, that is made of gold and precious stones and great
pearls, and it is so rich, that men prize it to the value of a realm in
that country. And then he kneeleth to the cross. And then the prelate
of the religious men saith before him certain orisons, and giveth him a
blessing with the cross; and he inclineth to the blessing full devoutly.
And then the prelate giveth him some manner fruit, to the number of nine,
in a platter of silver, with pears or apples, or other manner fruit. And
he taketh one. And then men give to the other lords that be about him.
For the custom is such, that no stranger shall come before him, but if he
give him some manner thing, after the old law that saith, Nemo accedat
in conspectu meo vacuus. And then the emperor saith to the religious
men, that they withdraw them again, that they be neither hurt nor harmed
of the great multitude of horses that come behind him. And also, in the
same manner, do the religious men that dwell there, to the empresses that
pass by them, and to his eldest son. And to every of them they present
fruit.
And ye shall understand, that the people that he hath so many hosts of,
about him and about his wives and his soil, they dwell not continually
with him. But always, when him liketh, they be sent for. And after,
when they have done, they return to their own households, save only they
that be dwelling with him in household for to serve him and his wives and
his sons for to govern his household. And albeit, that the others be
departed from him after that they have performed their service, yet there
abideth continually with him in court 50,000 men at horse and 200,000 men
a foot, without minstrels and those that keep wild beasts and divers
birds, of the which I have told you the number before.
Under the firmament is not so great a lord, ne so mighty, ne so rich as
is the great Chan; not Prester John, that is emperor of the high Ind, ne
the Soldan of Babylon, ne the Emperor of Persia. All these ne be not in
comparison to the great Chan, neither of might, ne of noblesse, ne of
royalty, ne of riches; for in all these he passeth all earthly princes.
Wherefore it is great harm that he believeth not faithfully in God. And
natheles he will gladly hear speak of God. And he suffereth well that
Christian men dwell in his lordship, and that men of his faith be made
Christian men if they will, throughout all his country; for he defendeth
no man to hold no law other than him liketh.
Explanation
Detailed Explanation of the Excerpt from The Travels of Sir John Mandeville
Context of the Source
The Travels of Sir John Mandeville (c. 1357–1371) is a medieval travelogue attributed to the mysterious Sir John Mandeville, a supposed English knight who claimed to have journeyed across Europe, the Middle East, Africa, and Asia. The work blends real observations (likely drawn from earlier travelers like Marco Polo and Odoric of Pordenone) with fantastical legends, religious lore, and exaggerated accounts of distant lands. While Mandeville himself may have been a fictional persona, his book was immensely popular in medieval Europe, shaping European perceptions of the East, particularly the Mongol Empire and the court of the Great Khan (here referred to as the "great Chan," likely Kublai Khan or a later Mongol ruler).
This excerpt describes the ceremonial grandeur of the Mongol emperor’s processions, his interactions with Christian clergy, and his immense wealth and power. It also reflects medieval European fascination and ambivalence toward the Mongols—admiring their splendor while lamenting their non-Christian faith.
Themes in the Excerpt
Divine Right and Imperial Majesty
- The emperor is depicted as a near-divine figure, surrounded by ritualistic reverence. His subjects kneel, burn incense, and present offerings, reinforcing his sacred authority.
- The removal of his galiot (crown) before the cross symbolizes a moment of humility before God, though his wealth (the crown is "worth a realm") underscores his earthly supremacy.
Religious Tolerance and Christian Hope
- The emperor allows Christian processions (Veni Creator Spiritus is a hymn to the Holy Spirit) and receives blessings, suggesting tolerance—yet the narrator laments that he does not "believe faithfully in God" (i.e., convert to Christianity).
- The gift of fruit (nine pieces, a symbolic number in Christianity) may represent a ritual of submission or a hope for conversion.
Wealth and Power
- The emperor’s unmatched riches (50,000 mounted men, 200,000 foot soldiers, plus minstrels and beast-keepers) dwarf other rulers (Prester John, the Sultan of Babylon, the Emperor of Persia).
- The transient nature of his court (servants summoned and dismissed) highlights his absolute control—his subjects exist to serve him when needed.
Cultural Exchange and Medieval Orientalism
- The text reflects European curiosity and awe toward the East, mixing accurate observations (e.g., Mongol processions) with exaggerations (the crown’s value).
- The contradiction between the emperor’s tolerance of Christianity and his lack of conversion mirrors medieval Europe’s desire to see Eastern rulers as potential Christian allies (a theme in Crusader propaganda).
Literary Devices & Stylistic Features
Hyperbole (Exaggeration)
- The emperor’s wealth is unmatched: "Under the firmament is not so great a lord... as is the great Chan."
- His crown is "worth a realm"—an impossible valuation meant to astonish the reader.
Symbolism
- The galiot (crown): Represents divine right but is temporarily removed before the cross, suggesting a moment of deference to Christianity.
- The number nine (fruit): In Christian numerology, nine symbolizes the Fruits of the Holy Spirit (Galatians 5:22–23), hinting at potential spiritual significance.
- Incense and fire: Evoke biblical worship (e.g., Exodus 30:7–8) and imperial divinity (like Roman emperor cults).
Juxtaposition
- The emperor’s humility before the cross vs. his unmatched earthly power.
- His tolerance of Christianity vs. his failure to convert ("great harm that he believeth not faithfully in God").
Direct Address & Didactic Tone
- "And ye shall understand..."—Mandeville instructs the reader, reinforcing the text’s role as a moral and informational guide.
- The Latin phrase (Nemo accedat in conspectu meo vacuus—"No one shall come before me empty-handed," Exodus 23:15) adds authority and biblical weight.
Sensory Imagery
- Smell: "powder of good gums that be sweet smelling"—creates a vivid, almost sacred atmosphere.
- Sound: "they sing, Veni creator spiritus! with an high voice"—evokes liturgical grandeur.
- Sight: The gleaming crown, the kneeling multitudes, the procession with cross and holy water.
Significance of the Passage
Medieval European Perceptions of the East
- The excerpt romanticizes the Mongol Empire, presenting it as both magnificent and flawed (rich but pagan).
- It reflects Crusader-era hopes that Eastern rulers might convert to Christianity, uniting Christendom against Islam.
Power Dynamics & Ritual Submission
- The elaborate ceremonies (kneeling, incense, fruit offerings) reinforce hierarchy—the emperor is semi-divine, yet even he bows to the cross.
- The transient court shows how absolute power functions: subjects are summoned and dismissed at will.
Religious Syncretism & Tolerance
- The emperor’s allowance of Christian rituals (despite not converting) was remarkable for medieval readers, challenging European assumptions about non-Christian rulers.
- The gift of fruit may symbolize hospitality, submission, or even a test of faith—will the emperor accept Christianity’s "fruit"?
Propaganda & Travel Writing
- Mandeville’s account blends fact and fiction, serving both as entertainment and moral instruction.
- The emphasis on the emperor’s wealth may have been political—encouraging European rulers to seek alliances (or fear his power).
Close Reading of Key Lines
"every man maketh a fire before his door, and putteth therein powder of good gums that be sweet smelling"
- Purpose: Creates a sensory spectacle—the emperor’s arrival is marked by scent, reinforcing his sacred presence.
- Biblical parallel: Incense in Temple worship (Exodus 30:34–38).
"he doth adown his galiot... and kneeleth to the cross"
- Symbolic act: The removal of the crown suggests humility before God, yet the crown’s immense value reminds us of his earthly dominance.
- Contrast: Even the most powerful man on Earth bows to Christian symbols.
"the prelate giveth him some manner fruit, to the number of nine"
- Nine fruits: Likely alludes to the Fruits of the Holy Spirit (love, joy, peace, etc.), implying a spiritual offering.
- Reciprocity: The emperor takes one fruit, distributing the rest—symbolizing shared blessing or imperial generosity.
"Nemo accedat in conspectu meo vacuus" (Exodus 23:15)
- Biblical law: No one should appear before God empty-handed.
- Applied to the emperor: Suggests he is God’s earthly representative, reinforcing divine right monarchy.
"Wherefore it is great harm that he believeth not faithfully in God"
- Medieval anxiety: The emperor’s tolerance is not enough—he must convert to be truly great.
- Crusader mentality: The ideal ruler is both powerful and Christian.
Conclusion: Why This Passage Matters
This excerpt from The Travels of Sir John Mandeville is a microcosm of medieval Europe’s fascination with the East—a mix of awe, envy, and religious longing. The grandeur of the Mongol emperor is undeniable, yet his failure to embrace Christianity is framed as a tragic flaw. The passage uses vivid imagery, symbolic rituals, and hyperbolic descriptions to elevate the emperor to near-mythic status, while simultaneously reinforcing Christian superiority.
For medieval readers, this account would have been both thrilling and instructive—offering a glimpse of a world beyond their own, while reminding them of the importance of faith. Today, it serves as a window into medieval mentalities, showing how travel writing shaped perceptions of power, religion, and cultural difference.
Would you like any further analysis on specific aspects, such as the historical accuracy of Mandeville’s claims or comparisons to Marco Polo’s descriptions?