the 10th century that they were re-imported from Byzantium to Italy by the Archpriest Leo, who had gone as Envoy to the Eastern Capital from John Duke of Campania.[17] Romantic histories on this foundation, in verse and prose, became diffused in all the languages of Western Europe, from Spain to Scandinavia, rivalling in popularity the romantic cycles of the Round Table or of Charlemagne.  Nor did this popularity cease till the 16th century was well advanced.

The heads of most of the Mediaeval Travellers were crammed with these fables as genuine history.[18] And by the help of that community of legend on this subject which they found wherever Mahomedan literature had spread, Alexander Magnus was to be traced everywhere in Asia.  Friar Odoric found Tana, near Bombay, to be the veritable City of King Porus; John Marignolli’s vainglory led him to imitate King Alexander in setting up a marble column “in the corner of the world over against Paradise,” i.e. somewhere on the coast of Travancore; whilst Sir John Maundevile, with a cheaper ambition, borrowed wonders from the Travels of Alexander to adorn his own.  Nay, even in after days, when the Portuguese stumbled with amazement on those vast ruins in Camboja, which have so lately become familiar to us through the works of Mouhot, Thomson, and Garnier, they ascribed them to Alexander.[19]

Prominent in all these stories is the tale of Alexander’s shutting up a score of impure nations, at the head of which were Gog and Magog, within a barrier of impassable mountains, there to await the latter days; a legend with which the disturbed mind of Europe not unnaturally connected that cataclysm of unheard-of Pagans that seemed about to deluge Christendom in the first half of the 13th century.  In these stories also the beautiful Roxana, who becomes the bride of Alexander, is Darius’s daughter, bequeathed to his arms by the dying monarch.  Conspicuous among them again is the Legend of the Oracular Trees of the Sun and Moon, which with audible voice foretell the place and manner of Alexander’s death.  With this Alexandrian legend some of the later forms of the story had mixed up one of Christian origin about the Dry Tree, L’Arbre Sec.  And they had also adopted the Oriental story of the Land of Darkness and the mode of escape from it, which Polo relates at p. 484 of vol. ii.

[Sidenote:  Injustice long done to Polo.  Singular modern instance.]

74.  We have seen in the most probable interpretation of the nickname Milioni that Polo’s popular reputation in his lifetime was of a questionable kind; and a contemporary chronicler, already quoted, has told us how on his death-bed the Traveller was begged by anxious friends to retract his extraordinary stories.[20] A little later one who copied the Book “per passare tempo e malinconia” says frankly that he puts no faith in it.[21] Sir Thomas Brown is content “to carry a wary eye” in reading “Paulus Venetus”; but others of our countrymen