The Letter of Prester John
In what came to be known as the "Letter of Prester John," the whispers from twenty years prior grow into the boastful musings a devout Christian king of an immense, militarily powerful kingdom who promises to help fight the enemies of Christendom. Undated and bearing no location, this letter greatly expands on Otto’s account of the Eastern prince, though it does not very much increase its audience’s knowledge of the elusive figure to which both accounts seem to allude. Readers learn little of the actual location of John's lands and even less about his intentions. Instead, the Letter borrows from an impressive array of travel lore, especially as concerns the territory understood in the Middle Ages as India.
In other words, the anonymous "Letter of Prester John" fleshes out the rumors of the eastern priest king not with plausible detail, but with imaginative flourish. Throughout the short document an attentive reader encounters echoes of biblical lore, the Alexander legends, the Sefer Eldad tradition, bestiaries, lapidaries, and other classical and medieval geographical texts.
The letter begins with an invitation to visit John's kingdom and a promise to fight the enemies of Christendom. The tone is unequivocally boastful. Such diplomacy makes up only a small fraction of the document, however. The majority of the letter is dedicated to a description of the eastern territory over which Prester John reigns. Within the letter, John models a form of rule that domesticates even the most heterogeneous lands. This eastern warrior priest-king possesses the richest kingdom on earth, replete not only with a vast store of jewels, spices, and Christian soldiers, but also home to Muslims, pagans, the ten lost tribes of Israel, along with fantastic creatures such as phoenixes, satyrs, dog-headed men, one-eyed men, giants, and more. All who recognize John's sovereignty are welcome to his realm.
Although the Letter was addressed to the Greek Emperor Manuel Comnenus, its twelfth-century circulation was confined exclusively to the territories of Latin Europe. No Greek “original” has ever been discovered or mentioned by contemporaries, prompting an almost near-consensus among scholars that the Letter was always intended for a Latin Christian audience, and was likely created to suit a political purpose.
