Pens, Quills, and Paper: Polo & Mandeville’s Impact on Old-World Christianity

The Medieval period tends to be associated with limited knowledge, poor health, and a general lack of technology.  However, some very important pieces of literature arose during this period.  The Church was sending missionaries to the far east, while dealing with relations in the west.  Because the east was so untouched by Christianity and western civilization, we typically hear of Marco Polo and his travels.  However, what may perhaps be more important to Christianity and western culture is the writings and adventures of John Mandeville.

While the Travels of Marco Polo are some of his most famous writings, the same is true for Mandeville.  The writings generated a response in England much the same of Polo’s writings in the Roman Empire.[1]  Despite the fact that there seem to be some discrepancies in the reference of who John Mandeville actually was, the fact remains that the writings published under this name were not only important to those in England and western Europe, but to the Church as well.[2]  The most significant of these reasons is that it seems as though Mandeville’s travels was focused primarily on travelling out of England, and centered on the holy lands.

From the appearance of the text and the prologue provided by Mandeville, we can infer that the vast majority of his writings are situated purely on the lands associated with the Bible.[3]  Particularly, Mandeville put emphasis on old holy city of Jerusalem, and the Roman holy city of Constantinople – modern day Istanbul.[4]  Mandeville proclaimed that his travels were for the betterment of understanding that of Christ, and that it provided a better insight to Christianity on the whole.[5]

Mandeville quickly highlights the route on which these travels will take us, from the island of Britain itself to the shore and beyond.  It appears we are being presented a treasure map with words, with the treasure may haps being that of Christ himself.  In addition, Mandeville seems to toss in a scent of ancient tales, such as references to stories of generations past.  Whether he does this for the sake of one showing respect for their travels, or simply entertaining the reader isn’t clear.[6]

Perhaps one of the most significant and important things that we discover as Mandeville continues is his constant referral to both religious landmarks and architecture.  Mandeville particularly writes high praises for Constantinople, highlighting that it the city in of itself almost acts as a museum or preservation of Christ’s life on earth.  He cites the many artifacts present in the city, such as a nail that was driven through Christ’s own hand, the cross and his coat, all of which he describes as being present within the city proper.[7]

Within these descriptions of artifacts of holy origin in the great city, Mandeville also provides us with an in-depth analysis.  He proves to be a valuable resource as something of a person interested in the documentation and understanding of these artifacts like that of a curator.  He particularly shows an interest in the makeup of the cross, explaining that it was made by four separate trees.  The examination of the materials used during the crucifixion, shed additional light on the event outside of that which is retold in the Bible.  It is nothing short of a more technical examination of the events.[8]

Up to this point, we have examined the text in chronology, supposedly, in writing.  However, what hastily becomes apparent is that Mandeville is interested in describing things in as much detail as possible.  He seems interested in explaining things to the point and attempting to share wonders about the things he has seen.  He is focusing on things that he describes as great feats, only being outshined by Christ himself.  Further, Mandeville is also attempting to link the far western contacts of England to those of a land that is many days of travel away.  A byproduct of this, is allowing us to better examine the state of Christianity and have a better understanding for the evolution of history as a discipline.

Mandeville also describes protocol observed during his travels to these lands, such as how mass is conducted.  For example, he examines communion and transubstantiation rituals at Hagia Sophia and draws lines explaining these sermons.[9]  He does the same examination of ceremonial rituals conducted in Heliopolis, Egypt.  This serves to give emphasis on the reach of Christianity in his time, where the expansion has retained its hold in the Nile, citing that the temple at the city was akin to the Temple of Jerusalem.[10]

As what seems to be a descriptive writing about biblical locations and artifacts, Mandeville also examines the pilgrimage of Jerusalem.  Mandeville was required to be particularly elaborate in describing the land of Jerusalem due to its vastly different landscape from England.  This was likely to enable a person who was unable to make the journey experience this spiritual phenomenon.  He also describes, in brief, a summary of those who had previously resided in the lands surrounding Jerusalem, providing a brief social history of the region.  This serves to provide that the so-called “dark ages” were not quite as dark and undereducated or heathenistic as widely proclaimed by many.[11]

What we can also infer is that the dark ages were not filled with people quite so heathenistic, particularly the idea that there was a loss of order or code.  Mandeville clearly points out in his writings the ceremonial protocols of each temple, making the disorganized chaos we typically hear of a bit more palatable.  It also serves to highlight that while many may have been undereducated during the era, many still had desire for knowledge and to learn.

Mandeville’s writings almost certainly break away from the contemporary thought that education was lacking during this age, simply be the sheer historical and scholarly approach to his own travels.  For example, his description and history on the Tower of Babel provides us with more to the tale than we may have understood directly from the Bible.  Mandeville’s writing seems to be a matter of history meeting stories being passed down by generations and tribes in the Middle East.[12]

While Mandeville’s writing in general tended to be on the sanctimonious and righteous, he also momentarily covered matters that he considered evil.  As previously mentioned, Mandeville made a point of examining culture within various cities on his travels to provide a contrast to typical English customs.  One place that Mandeville seemed to have a bad taste for was the Isle of Lamary, a location that seems to be exclusive only to his own writings.[13]

Mandeville describes savagery scenes from this place, that of which one may associate with the typical dark ages.  He describes cannibalism, child trafficking, and general barbarianism.  He indicates that the people of this place cite the Bible, or rather what is not present in it, to support justification for their customs.  Throughout the horrific descriptions of this land, Mandeville imparts to us a warning, to be wary of the customs of this place, and to hold fast to the Lord.[14]

What becomes increasingly clear is that Mandeville is purely that of an adventurer, and a scholar.  What calls into question his role of that of a knight is his duty to the king, however.  Whether or not he truly was a knight could be in the writings and travels he writes about, seeing as much of his time surely was spent away from England.  If we are to assume that the kings counsel[15] required input from the knights, lords and barons of the land, and Mandeville may not be present, it does raise the question.

Travels spans a total of thirty-four chapters, all of which are designed to take the reader on a journey from the location in the previous chapter to the location of the new chapter.  Mandeville emphasizes the historical attributes of the lands, and the kingdoms of the now.  He also puts focus on painting a generally elaborate landscape in as few words as possible, such as the description of the Isle of Java.[16]  His writings also seem to be anthological, telling tales of the past that may or may not have validity associated with them, being passed down from generation to generation.

In this sense, Mandeville’s writings could be seen as that of folklore, but his literal accounts of some of these lands cannot be dismissed as such.  His visiting of Constantinople and the descriptions of the relics of Christ for example, give us one of the earliest comprehensive examinations of these ancient artifacts.  It also provides an example of the scholarly advancement that was taking place during the thirteenth century.

Mandeville’s writings are arguably not to be taken as a literal geographic outline of the ways out of England and to the east but are most certainly to be taken as a gateway to the rest of the world.  It would be foolish to assume that one could navigate their ways of the holy lands on Mandeville’s text alone.  However, one may find themselves with better understanding of what lies before their eyes with an accompaniment of Mandeville’s text.  It may also provide them with a grander appreciation of the holy lands.  In another sense, it may also serve to provide a sense of comfort for those who are not blessed with the ability to travel from the lands of England.

Nonetheless, Mandeville’s writings provide us with a piece of evidence necessary to better understand the life and ceremonial aspects of the Medieval period.  It was an age of religious orthodoxy and exploration that perhaps is only rivaled by the nineteenth century.  While we know that Mandeville’s writing is far from the first document providing historical context, we can infer that history in of itself was not lost on those of the Middle Ages.  It is of little doubt that if Mandeville was given the opportunity, he would have also provided us with a text not dissimilar to that of Polybius.

The avid documentation of Mandeville surely cannot be unique to him alone, as we know that Marco Polo had journeyed to the east during this same time.  Trading along the Silk Road in Asia is one thing that we can infer as the primary reason for this spread of travel.  Mandeville provides us with supplementary text for the lands that Marco Polo does not travel to, such as Africa and Europe.[17]

Surely, Mandeville’s writing elated many in England and the rest of Europe, both during the time of its original circulation and later, as described by Pollard.[18]  It is certainly no wonder when one reads these texts as to why, with their extremely elegant imagery and elaborate writing.  Mandeville is truly that of a scholar, holy man, and while he may not be a knight, he holds true to what appears to be a sense of honor for the sake of his country and his accomplishment, and for the church that he holds dear.