CHAPTER XLII.
[(1.)] “the city of Lambe, in a forest called Lambor.”—Pepper was cultivated in Malabar, the country indicated by these two names, long before Schiltberger’s time. Kazvini, who died in 1283, Aboulfeda and Ibn Batouta, all mention its produce, and Giovanni de’ Marignolli, who visited Malabar in 1348, describes the cultivation of pepper in pretty much the same terms as does our author, equally refuting the story that the black colour was owing to smoke employed to drive away serpents. We are informed by this author of the existence of many Christians of St. Thomas in the country, and that there was a Latin church dedicated to St. George in the town of Columbus, doubtlessly the Kollam of the Arabs (Peschel, Gesch. d. Erdkunde, 162, note 3), the Kuilon of the Chinese, called Coilum by Marco Polo, Chulam by Benjamin of Tudela, Kaalan by Haythoun, Palombo, Alembo, Polumbrum by Oderic and Mandevile, and Koulem by the natives. These names have nothing in common with Koulouri, where the Russian merchant Nikitin spent five months, but they somewhat assimilate that of Colanum taken in 1503 by the Portuguese, who stated that this town on the coast of Malabar was reputed to be the most ancient and the richest in India (Maffei, Hist. Ind., i, 52, xii, 289). Colanum may have been one of the places mentioned by Schiltberger, the other being Calicut, touched at by Vasco de Gama in 1498.
The colonisation of the Christian communities seen by the Portuguese at the south-west extremity of the Deccan, dates from the earliest centuries of our era. Neander says (Allg. Gesch. d. christlichen Relig. und Kirche, I, i, 114) that the Syriac-Persian community on the coast of Malabar owes its origin to St. Thomas, although its existence, according to Cosmas “Indicopleustes”, cannot be traced earlier than the 6th century. Gregory of Nazianzus asserts (Orat., 25) that the Gospel was preached in India by the apostle St. Thomas, who was murdered at a place near Madras called Mailapur, on the Coromandel Coast, the Maabar of Marco Polo, and identical with Mirapolis, where Giovanni de’ Marignolli tells us the apostle was buried. We are scarcely encouraged to look for the forest of “Lambor” in the province of Maabar, because there happened to be indications of Christian churches, rather than on the coast of Melibar or Malabar, where the produce of pepper in ancient times is fully established.—Bruun.
(1A.) Friar Jordanus, 1333 (Hakluyt Soc. Publ., 27), indignantly denies that fire was placed under the pepper trees, and is satisfied that the fruit turns black simply upon coming to maturity. Oderic (Hakluyt Voyages, ii, 160), also a predecessor of Schiltberger, repeats the statement that in the kingdom of Minibar where pepper grows, fires are made with the object of burning up the serpents, that the people might gather at the harvest without injury to themselves. Oderic estimated the circuit of the forest at an eighteen days’ journey, and the two cities in it, not named by our author, he calls Flandrina and Cyncilim. At the south end of the forest stood a city called Polumbrum, noticed in the foregoing note, and at a distance of ten days’ journey was the kingdom of Mobar, where lay interred the body of St. Thomas.
“It is seventeen hundred and forty years ago”, said the papa or priest at Cacador to Buchanan in 1800, “since a certain saint named Thomas introduced the Nazareens; he landed at Meliapura, and took up his residence on a hill near Madras, now called after his name” (Journey from Madras, London, 1807). There he performed a miracle annually, says another authority, until English heretics came into the neighbourhood. St. Thomas afterwards made a voyage to Cochin, and near that place established a church which became the metropolitan; he returned to Meliapura and there died, or, according to others, was put to death. It appears that a bishop of India was present at the Council of Nice, A.D. 325, and in the following century the Christians on the coast of Malabar received the accession of a bishop of Antioch, who was accompanied by a small party of Syrians. That Christians in Malabar were numerous at the time Schiltberger obtained his information is most probable, because Portuguese historians relate that in the year 1503 they possessed upwards of one hundred churches, those in the interior refusing to conform to Rome (Assemanus, Bibliot. Orient., iv, 391 et seq.; M. Geddes, The Hist. of the Church of Malabar, 1694; Gardner, Faiths of the World, etc., ii, 900; see also G. B. Howard, Christians of St. Thomas and their Liturgies, 1864; Yule’s Marco Polo, ii, 341 et seq.).—Ed.
[(2.)] “the juice of an apple which they call liuon.”—There can scarcely be a doubt that this was the lemon, called nimbouka in Sanscrit; neemon, leemon in Hindostani, and lemonn by the Arabs, a fruit with which Schiltberger could scarcely have been familiar in his own country, or in those parts of Asia Minor, Central Asia, and even Egypt, through which he travelled. The lemon, brought from India by the Arabs about A.D. 912, was first planted at Oman; then at Basra in Irak; afterwards in Syria, where the plant became common, whence it was introduced into Palestine and Egypt. Jacques de Vitry includes the lemon tree with others he saw for the first time when in the Holy Land in the 13th century: “sunt ibi speciales arbores tam fructiferæ quam steriles” (Gesta Dei per Francos, etc., lxxxvi); from which it might almost be inferred that the Crusaders, who are supposed to have introduced this plant into Europe, did not do so until after Jacques de Vitry wrote. The genus, however, could not have been entirely unknown in the West, it being recorded in Chronica Montis Cassiniensis, Pertz Scr., 7, 652, that when the prince of Salerno in the year 1000 (1016?) was besieged by the Arabs, forty Norman knights who passed that way on their homeward journey from the Holy Land, delivered him. Upon taking their leave, the knights were accompanied by ambassadors from the prince, who were bearers of presents of the “poma cedrina (citrina?), amigdalas quoque et deauratas nuces”, and a message to the Norman people, inviting them to come to so beautiful a country and help him to defend it (Abd-Allatif, S. de Sacy edition, 115–117; Makrizi in Quatremère; Journ. Horticultural Society, ix, 1855; Risso et Poiteau, Hist. et Culture des Orangers, Paris, 1872; Hehn, Kulturpflanzen und Hausthiere in ihrem Uebergang aus Asien nach Griechenl. und Ital., Berlin, 1877).
Lemon-juice was employed at Ceylon as protection against the numberless land-leeches that seized upon the bare legs of the natives in the lowlands (Ibn Batouta, Lee edition, 188; Knox, Hist. of Ceylon, etc., I, iv, 49), precisely the sort of country where the vine pepper—Piper nigrum—grows to best advantage, viz., on level ground along the banks of rivers and rivulets (Simmonds, Tropl. Agriculture, 476). In his notice on “Sylan”, Friar Oderic says that the people who dive into a lake infested with horse-leeches, for the purpose of recovering precious stones, “take lemons, which they peel, anointing themselves thoroughly with the juice thereof, that so they may dive naked under the water, the horse-leeches not being able to hurt them” (Hakluyt Voyages, ii, 160). Sir Emerson Tennent quotes Oderic, and distinguishes the land- from the cattle-leech. The former, so inimical to man, never visits ponds or streams, but is found in the lower ranges of hill country kept damp by frequent showers; it attains a length of two inches (Natural History of Ceylon, Chap. xiii). There is strange confusion, in associating the use to which the lemon is put, in Ceylon, with the pepper-growing country of Malabar by no means famous for leeches.—Ed.