There are good reasons for surmising that the voyage was performed in a Venetian vessel which touched at Salonica. This town, given up in 1403 by Souleiman, son of Bajazet, to the Greeks, was by them sold, in 1423, to the Venetians, who would undoubtedly have taken all necessary measures for putting it into a state of defence and supplying it with provisions, including salted fish from the Sea of Azoff. Another reason for the supposition that Schiltberger’s journey into Egypt could not have taken place earlier than 1423, is to be found in the fact that, from Egypt he passed over into Arabia, on a pilgrimage to the holy places of the Mahomedans, having, as it would seem, turned Mussulman through compulsion; and if he has avoided all reference to the journey, it was out of a natural desire not to be reminded of the painful circumstance of his apostacy.—BRUUN. (3.) “from whose grave oil flows.”—Hammer observes that Schiltberger confirms the story told of St. Demetrius, and not of St. Theodora, as erroneously related in Anagnosta’s _De Thessalonicensi excidio narratio_, the fact being, that the tomb of St. Theodora was close to that of St. Demetrius, from whose foot flowed the oil which was collected annually, and distributed to all believers (_Pout. Rouss. loud._, 47). Professor Grigorovitch tells us that the well is still shewn beneath the floor of the church, but he was unable to certify that the miracle continued to be operated!—BRUUN. (4.) “Asia.”—Fallmerayer and Hammer maintain that Schiltberger was mistaken in saying that the city in which was the tomb of St. John, was called Asia, the correct name being Ephesus, known to the Turks as Aisulugh, and as Ἅγιος Θεολόγος to the Byzantines, who thus styled St. John. The author’s learned countrymen might, however, have admitted in his justification the evidence of Codinus (_Urb. nom. imm._, 316), to the effect that the ancient name of the eparchiate of Ephesus was Ἀσία ἡ Ἔφεσος. Schiltberger may have learnt the ancient name from the monks, who would have employed it in those days.—BRUUN. (4A.) The church at Ephesus, erected over the tomb of St. John the Evangelist, was enlarged by Justinian, and afterwards turned into a mosque (Ibn Batouta). Here, also, as at the grave of St. Demetrius at Salonica, the mortal remains were invested with miraculous powders, for a peculiar kind of dust, in substance like flour, and compared by St. George of Tours to manna, worked its way out of the sepulchre, and being taken about, effected many marvellous cures (Baillet, _Vie des Saints_, viii, 624).—ED. (5.) “Saint Nicholas was bishop there.”—St. Nicholas, the patron of Russia, was bishop of Myra in Lycia, which the author confounds with Ismir, the Turkish name for Smyrna. De Lannoy (_Voy. et Ambass._, 4) commits a similar error in quoting Lisemiere, together with Feule la vielle for Fogliavecchia, and Porspic for porto di Spiga.