[190]Lo al, old expression for Lo demas.
[190]Lo al, old expression for Lo demas.
[191]The Chulias or people of Southern India do this always.
[191]The Chulias or people of Southern India do this always.
[192]Or—these on being opened.
[192]Or—these on being opened.
[193]Baxana in Ramusio, and Braechagua in the Lisbon edition.
[193]Baxana in Ramusio, and Braechagua in the Lisbon edition.
[194]Nirabixi in Ramusio and Miralexy in Lisbon edition.
[194]Nirabixi in Ramusio and Miralexy in Lisbon edition.
[195]People in the East carry stones of this description, which are said to draw out the venom from the bite of a serpent.
[195]People in the East carry stones of this description, which are said to draw out the venom from the bite of a serpent.
[196]Camoens addresses the King of Malabar as: "O nobre successor de Perimal" Canto viii, stanza 82.
[196]Camoens addresses the King of Malabar as: "O nobre successor de Perimal" Canto viii, stanza 82.
[197]This agrees with the account of the Arab travellers of the ninth century. Paris, Langles.
[197]This agrees with the account of the Arab travellers of the ninth century. Paris, Langles.
[198]Cananor.
[198]Cananor.
[199]Called Zamorin in other works, and Samorim by Camoens.
[199]Called Zamorin in other works, and Samorim by Camoens.
[200]Ramusio calls them Cunelanadyri, Benatederi, and Coletri; the Lisbon edition, Maly Couadary, Benatady, Cobertorim.
[200]Ramusio calls them Cunelanadyri, Benatederi, and Coletri; the Lisbon edition, Maly Couadary, Benatady, Cobertorim.
[201]Mostasos: old word, before introduction of bigotes from the German soldiers, and still used in Majorca.
[201]Mostasos: old word, before introduction of bigotes from the German soldiers, and still used in Majorca.
[202]Repostero: a cloth marked with the arms of a grandee for putting over a beast of burden, or hanging in a doorway,—a portière.
[202]Repostero: a cloth marked with the arms of a grandee for putting over a beast of burden, or hanging in a doorway,—a portière.
[203]No valen mas de que ser hijos de sus madres.
[203]No valen mas de que ser hijos de sus madres.
[204]Sister of the king, apparently, from what follows.
[204]Sister of the king, apparently, from what follows.
[205]Ramusio, Caimaes; Lisbon edition, Cahimal.
[205]Ramusio, Caimaes; Lisbon edition, Cahimal.
[206]Atabal.
[206]Atabal.
[207]Cymbals.
[207]Cymbals.
[208]Sistra.
[208]Sistra.
[209]Of a cross-bow shot.
[209]Of a cross-bow shot.
[210]Sygnadas.
[210]Sygnadas.
[211]Valedor.
[211]Valedor.
[212]Buxen, not in the dictionaries: buxeta, a small casket for perfumes to put in the pocket, so called because made of bux or box; Anglicè, box.
[212]Buxen, not in the dictionaries: buxeta, a small casket for perfumes to put in the pocket, so called because made of bux or box; Anglicè, box.
[213]If the writer had been a Spaniard, especially from Catalonia, he would have added here, "in our fashion." This way of drinking extends into Roussillon, and this custom was not introduced by the Arabs.
[213]If the writer had been a Spaniard, especially from Catalonia, he would have added here, "in our fashion." This way of drinking extends into Roussillon, and this custom was not introduced by the Arabs.
[214]Hidalgo por el Rey: an expression meaning a modern noble, not one whose origin is anterior to the Spanish monarchy: here it may imply official position only. Ramusio, Talassen; Lisbon edition, Talixe.
[214]Hidalgo por el Rey: an expression meaning a modern noble, not one whose origin is anterior to the Spanish monarchy: here it may imply official position only. Ramusio, Talassen; Lisbon edition, Talixe.
[215]Albalá, from Alberat, Letters Patent, Brevet, Warrant, Letter for drawing Pay. This word is in little use in Castile, but is common in Valencia and Aragon. Spanish, Latin, and Arabic Dict., Fr. Francisco Cañes. Madrid, 1787.
[215]Albalá, from Alberat, Letters Patent, Brevet, Warrant, Letter for drawing Pay. This word is in little use in Castile, but is common in Valencia and Aragon. Spanish, Latin, and Arabic Dict., Fr. Francisco Cañes. Madrid, 1787.
[216]This part is wanting in Ramusio, who says a little lower down, "Here several lines are wanting."
[216]This part is wanting in Ramusio, who says a little lower down, "Here several lines are wanting."
[217]Or it may be read Ciessua; Ramusio, Cressuamengan; Lisbon edition, Cryuamergam.
[217]Or it may be read Ciessua; Ramusio, Cressuamengan; Lisbon edition, Cryuamergam.
[218]That is, the first mass said by a new priest.
[218]That is, the first mass said by a new priest.
[219]Como mayorazgo.
[219]Como mayorazgo.
[220]See Cardinal Wiseman's Lectures with regard to this subject, also the work of another Catholic author, where this Hindu doctrine is termed anadumbration. The Abbé Huc is opposed to the above-mentioned divines, and calls this acounterfeit of Satan. Unless his theory, or another alternative, be adopted, it must be assumed, since the Brahminical books were contemporary with David, perhaps with Moses, that the Hindus were more favoured than the Chosen People of Israel: which is impossible."Il faut ajouter que la science brâhmanique n'a pas été étrangère au développement du génie grec, l'une des sources de notre civilisation, ni à la formation du christianisme, religion de tout l'Occident." M. Emile Burnouf, La Civilisation Chrétienne en Orient, Revue des deux Mondes, 1er Juin, 1865, pp. 632, 633; see also pp. 638, 639.
[220]See Cardinal Wiseman's Lectures with regard to this subject, also the work of another Catholic author, where this Hindu doctrine is termed anadumbration. The Abbé Huc is opposed to the above-mentioned divines, and calls this acounterfeit of Satan. Unless his theory, or another alternative, be adopted, it must be assumed, since the Brahminical books were contemporary with David, perhaps with Moses, that the Hindus were more favoured than the Chosen People of Israel: which is impossible.
"Il faut ajouter que la science brâhmanique n'a pas été étrangère au développement du génie grec, l'une des sources de notre civilisation, ni à la formation du christianisme, religion de tout l'Occident." M. Emile Burnouf, La Civilisation Chrétienne en Orient, Revue des deux Mondes, 1er Juin, 1865, pp. 632, 633; see also pp. 638, 639.
"Il faut ajouter que la science brâhmanique n'a pas été étrangère au développement du génie grec, l'une des sources de notre civilisation, ni à la formation du christianisme, religion de tout l'Occident." M. Emile Burnouf, La Civilisation Chrétienne en Orient, Revue des deux Mondes, 1er Juin, 1865, pp. 632, 633; see also pp. 638, 639.
[221]This may be estimated from the value of rice, 150 to 200 maravedis the 4 bushels or 90 lbs. See above.
[221]This may be estimated from the value of rice, 150 to 200 maravedis the 4 bushels or 90 lbs. See above.
[222]The explanation of this ceremony is to be found in Plato:—"We said, you remember, that the children ought to be the issue of parents who are still in their prime." "True." " And do you agree with me that the prime of life may be reasonably reckoned at a period of twenty years for a woman, and thirty for a man?" "Where do you place these years?" "I should make it the rule for a woman to bear children to the state from her twentieth to her fortieth year: and for a man, after getting over the sharpest burst in the race of life, thenceforward to beget children to the state until he is fifty-five years old." "Doubtless," he said, "in both sexes, this is the period of their prime both of body and mind." "If, then, a man who is either above or under this age shall meddle with the business of begetting children for the commonwealth, we shall declare his act to be an offence against religion and justice; inasmuch as he is raising up a child for the state, who, should detection be avoided, instead of having been begotten under the sanction of those sacrifices and prayers, which are to be offered up at every marriage ceremonial by priests and priestesses, and by the whole city, to the effect that the children to be born may ever be more virtuous and more useful than their virtuous and useful parents, will have been conceived under cover of darkness by aid of dire incontinence." "You are right." "The same law will hold should a man, who is still of an age to be a father, meddle with a woman, who is also of the proper age,without the introduction of a magistrate; for we shall accuse him of raising up to the state an illegitimate, unsponsored, and unhallowed child." "You are perfectly right." "But as soon as the women and the men are past the prescribed age, we shall allow the latter I imagine to associate freely with whomsoever they please, so that it be not a daughter, or mother, or daughter's child, or grandmother; and in like manner we shall permit the women to associate with any man, except a son or a father." Republic, book v, sect. 461. Davis and Vaughan's Translation, p. 190."Explicemus jam tandem, quam nam florentem ætatem in utroque sexu existimemus, mulierem porro florenti esse ætate arbitramur, si a vigesimo ætatis suæ anno usque ad quadragesimum generationi incumbat, virum autem a trigesimo usque ad quinquagesimum quintum operam suam in gignendo civitati præbere præcipimus, in hoc enim annorum cursu et robur corporis, et prudentiæ vim sexus utriusque consistere certum est. Si quis igitur vel senior vel junior his generationes eas, quæ ad publicum civitatis commodum ordinatæ sunt, attigerit profanum et illegitimum hoc esse censebimus, quasi civitati fœtum largiatur, qui si latuerit non sacrificiorum vel præcationum fiat inauguratione, quas tamen in singulis nuptiis cum universâ civitate peragent sacerdotes, ut ex bonis meliores et ex utilibus utiliores semper enascantur vota concipientes; sed id fiat sub tenebris ex vehementis cujusdam incontinentiæ libidine, eadem autem lex etiam erit servanda, si quis eorum qui et in ætate sunt apta ad matrimonium contrahendum, non assentiente tamen magistratu ad mulieres ætate nubiles accesserit, hunc enim statuemus edere civitati spurium profanum, et illegitimum partum; ubi vero et mulieres, et viri statutum generationi tempus pertransierint,immunes a lege faciemus ut possint cum quacumque libuerit commisceri; præter quam cum filia et matre et filiis filiarum ac matris ascendentibus;et parem concedemus quoque libertatem mulieribus, ut possint cum quovis conjungi, præter quam cum filio, vel patre, et ascendentibus, vel descendentibus ex his, quæ omnia, ubi mandaverimus curabimus, ne partus ullus omnino ex hujusmodi coitibus ortus in lucem proferatur, quod si proferetur sic expositus sit perinde ac quasi nulla ei adsint alimenta." Plato's Republic, book v. Translation of John Sozomenus, Venice, 1626.
[222]The explanation of this ceremony is to be found in Plato:—
"We said, you remember, that the children ought to be the issue of parents who are still in their prime." "True." " And do you agree with me that the prime of life may be reasonably reckoned at a period of twenty years for a woman, and thirty for a man?" "Where do you place these years?" "I should make it the rule for a woman to bear children to the state from her twentieth to her fortieth year: and for a man, after getting over the sharpest burst in the race of life, thenceforward to beget children to the state until he is fifty-five years old." "Doubtless," he said, "in both sexes, this is the period of their prime both of body and mind." "If, then, a man who is either above or under this age shall meddle with the business of begetting children for the commonwealth, we shall declare his act to be an offence against religion and justice; inasmuch as he is raising up a child for the state, who, should detection be avoided, instead of having been begotten under the sanction of those sacrifices and prayers, which are to be offered up at every marriage ceremonial by priests and priestesses, and by the whole city, to the effect that the children to be born may ever be more virtuous and more useful than their virtuous and useful parents, will have been conceived under cover of darkness by aid of dire incontinence." "You are right." "The same law will hold should a man, who is still of an age to be a father, meddle with a woman, who is also of the proper age,without the introduction of a magistrate; for we shall accuse him of raising up to the state an illegitimate, unsponsored, and unhallowed child." "You are perfectly right." "But as soon as the women and the men are past the prescribed age, we shall allow the latter I imagine to associate freely with whomsoever they please, so that it be not a daughter, or mother, or daughter's child, or grandmother; and in like manner we shall permit the women to associate with any man, except a son or a father." Republic, book v, sect. 461. Davis and Vaughan's Translation, p. 190."Explicemus jam tandem, quam nam florentem ætatem in utroque sexu existimemus, mulierem porro florenti esse ætate arbitramur, si a vigesimo ætatis suæ anno usque ad quadragesimum generationi incumbat, virum autem a trigesimo usque ad quinquagesimum quintum operam suam in gignendo civitati præbere præcipimus, in hoc enim annorum cursu et robur corporis, et prudentiæ vim sexus utriusque consistere certum est. Si quis igitur vel senior vel junior his generationes eas, quæ ad publicum civitatis commodum ordinatæ sunt, attigerit profanum et illegitimum hoc esse censebimus, quasi civitati fœtum largiatur, qui si latuerit non sacrificiorum vel præcationum fiat inauguratione, quas tamen in singulis nuptiis cum universâ civitate peragent sacerdotes, ut ex bonis meliores et ex utilibus utiliores semper enascantur vota concipientes; sed id fiat sub tenebris ex vehementis cujusdam incontinentiæ libidine, eadem autem lex etiam erit servanda, si quis eorum qui et in ætate sunt apta ad matrimonium contrahendum, non assentiente tamen magistratu ad mulieres ætate nubiles accesserit, hunc enim statuemus edere civitati spurium profanum, et illegitimum partum; ubi vero et mulieres, et viri statutum generationi tempus pertransierint,immunes a lege faciemus ut possint cum quacumque libuerit commisceri; præter quam cum filia et matre et filiis filiarum ac matris ascendentibus;et parem concedemus quoque libertatem mulieribus, ut possint cum quovis conjungi, præter quam cum filio, vel patre, et ascendentibus, vel descendentibus ex his, quæ omnia, ubi mandaverimus curabimus, ne partus ullus omnino ex hujusmodi coitibus ortus in lucem proferatur, quod si proferetur sic expositus sit perinde ac quasi nulla ei adsint alimenta." Plato's Republic, book v. Translation of John Sozomenus, Venice, 1626.
"We said, you remember, that the children ought to be the issue of parents who are still in their prime." "True." " And do you agree with me that the prime of life may be reasonably reckoned at a period of twenty years for a woman, and thirty for a man?" "Where do you place these years?" "I should make it the rule for a woman to bear children to the state from her twentieth to her fortieth year: and for a man, after getting over the sharpest burst in the race of life, thenceforward to beget children to the state until he is fifty-five years old." "Doubtless," he said, "in both sexes, this is the period of their prime both of body and mind." "If, then, a man who is either above or under this age shall meddle with the business of begetting children for the commonwealth, we shall declare his act to be an offence against religion and justice; inasmuch as he is raising up a child for the state, who, should detection be avoided, instead of having been begotten under the sanction of those sacrifices and prayers, which are to be offered up at every marriage ceremonial by priests and priestesses, and by the whole city, to the effect that the children to be born may ever be more virtuous and more useful than their virtuous and useful parents, will have been conceived under cover of darkness by aid of dire incontinence." "You are right." "The same law will hold should a man, who is still of an age to be a father, meddle with a woman, who is also of the proper age,without the introduction of a magistrate; for we shall accuse him of raising up to the state an illegitimate, unsponsored, and unhallowed child." "You are perfectly right." "But as soon as the women and the men are past the prescribed age, we shall allow the latter I imagine to associate freely with whomsoever they please, so that it be not a daughter, or mother, or daughter's child, or grandmother; and in like manner we shall permit the women to associate with any man, except a son or a father." Republic, book v, sect. 461. Davis and Vaughan's Translation, p. 190.
"Explicemus jam tandem, quam nam florentem ætatem in utroque sexu existimemus, mulierem porro florenti esse ætate arbitramur, si a vigesimo ætatis suæ anno usque ad quadragesimum generationi incumbat, virum autem a trigesimo usque ad quinquagesimum quintum operam suam in gignendo civitati præbere præcipimus, in hoc enim annorum cursu et robur corporis, et prudentiæ vim sexus utriusque consistere certum est. Si quis igitur vel senior vel junior his generationes eas, quæ ad publicum civitatis commodum ordinatæ sunt, attigerit profanum et illegitimum hoc esse censebimus, quasi civitati fœtum largiatur, qui si latuerit non sacrificiorum vel præcationum fiat inauguratione, quas tamen in singulis nuptiis cum universâ civitate peragent sacerdotes, ut ex bonis meliores et ex utilibus utiliores semper enascantur vota concipientes; sed id fiat sub tenebris ex vehementis cujusdam incontinentiæ libidine, eadem autem lex etiam erit servanda, si quis eorum qui et in ætate sunt apta ad matrimonium contrahendum, non assentiente tamen magistratu ad mulieres ætate nubiles accesserit, hunc enim statuemus edere civitati spurium profanum, et illegitimum partum; ubi vero et mulieres, et viri statutum generationi tempus pertransierint,immunes a lege faciemus ut possint cum quacumque libuerit commisceri; præter quam cum filia et matre et filiis filiarum ac matris ascendentibus;et parem concedemus quoque libertatem mulieribus, ut possint cum quovis conjungi, præter quam cum filio, vel patre, et ascendentibus, vel descendentibus ex his, quæ omnia, ubi mandaverimus curabimus, ne partus ullus omnino ex hujusmodi coitibus ortus in lucem proferatur, quod si proferetur sic expositus sit perinde ac quasi nulla ei adsint alimenta." Plato's Republic, book v. Translation of John Sozomenus, Venice, 1626.
[223]Plato perhaps got this idea as well as others from India:"Consider, then, I continued, whether the following plan is the right one for their lives and their dwellings, if they are to be of the character I have described. In the first place no one shouldpossess any private property, if it can possibly be avoided: secondly,no one should have a dwelling or storehouse into which all who please may not enter; whatever necessaries are required by temperate and courageous men who are trained to war, they should receive by regular appointment from their fellow-citizens, as wages for their services, and the amount should be such as to leave neither a surplus on the year's consumption nor a deficit...; but whenever they come to possess lands and houses and money of their own, they will be householders and cultivators instead of guardians, and will become hostile masters of their fellow-citizens rather than their allies." Republic, book iii, sect. 417. Davis and Vaughan's Translation, pp. 129, 130."Itaque Adiutores communes habere filios et uxores summopere expedit, quæ et consentiunt omnino iis quæ superius a nobis dicta sunt, diximus enimhos neque domos proprias habere debere; neque terram possidere, vel aliud quidpiam in bonis adnumerare: sed a cæteris enutritos hanc quasi custodiæ mercedem accipere, quam et in communi positam consumant, si re vera custodes futuri sunt; ut et quæ prius a nobis dicta sunt, et quæ nunc etiam dicuntur efficiant ipsos veros custodes, et ne Rempublicam in partes dividant; sed ut uno potius animo de propriis judicantes, et ad id tendantes omnes, uno eodemque et doloris et voluptatis sensu afficiantur." Platonis de Rebuspublicis, liber quintus. A Joanne Sozomeno, Venetiis, 1626."Etenim Plato cum multas Regiones lustrasset, et mores hominum varios inspexisset, ac sui temporis Respublicas contemplatus abundé fuisset, nec non antiquorum philosophorum ac legumlatorum monumenta studiosissime perquisivisset, senior tandem factus, politias quidem omnes nihil aliud esse intelligens, nisi concordem quandam in societate civili Regulam, ac ordinem quo eædem continerentur." Joannes Sozomenus Lectoribus.
[223]Plato perhaps got this idea as well as others from India:
"Consider, then, I continued, whether the following plan is the right one for their lives and their dwellings, if they are to be of the character I have described. In the first place no one shouldpossess any private property, if it can possibly be avoided: secondly,no one should have a dwelling or storehouse into which all who please may not enter; whatever necessaries are required by temperate and courageous men who are trained to war, they should receive by regular appointment from their fellow-citizens, as wages for their services, and the amount should be such as to leave neither a surplus on the year's consumption nor a deficit...; but whenever they come to possess lands and houses and money of their own, they will be householders and cultivators instead of guardians, and will become hostile masters of their fellow-citizens rather than their allies." Republic, book iii, sect. 417. Davis and Vaughan's Translation, pp. 129, 130."Itaque Adiutores communes habere filios et uxores summopere expedit, quæ et consentiunt omnino iis quæ superius a nobis dicta sunt, diximus enimhos neque domos proprias habere debere; neque terram possidere, vel aliud quidpiam in bonis adnumerare: sed a cæteris enutritos hanc quasi custodiæ mercedem accipere, quam et in communi positam consumant, si re vera custodes futuri sunt; ut et quæ prius a nobis dicta sunt, et quæ nunc etiam dicuntur efficiant ipsos veros custodes, et ne Rempublicam in partes dividant; sed ut uno potius animo de propriis judicantes, et ad id tendantes omnes, uno eodemque et doloris et voluptatis sensu afficiantur." Platonis de Rebuspublicis, liber quintus. A Joanne Sozomeno, Venetiis, 1626."Etenim Plato cum multas Regiones lustrasset, et mores hominum varios inspexisset, ac sui temporis Respublicas contemplatus abundé fuisset, nec non antiquorum philosophorum ac legumlatorum monumenta studiosissime perquisivisset, senior tandem factus, politias quidem omnes nihil aliud esse intelligens, nisi concordem quandam in societate civili Regulam, ac ordinem quo eædem continerentur." Joannes Sozomenus Lectoribus.
"Consider, then, I continued, whether the following plan is the right one for their lives and their dwellings, if they are to be of the character I have described. In the first place no one shouldpossess any private property, if it can possibly be avoided: secondly,no one should have a dwelling or storehouse into which all who please may not enter; whatever necessaries are required by temperate and courageous men who are trained to war, they should receive by regular appointment from their fellow-citizens, as wages for their services, and the amount should be such as to leave neither a surplus on the year's consumption nor a deficit...; but whenever they come to possess lands and houses and money of their own, they will be householders and cultivators instead of guardians, and will become hostile masters of their fellow-citizens rather than their allies." Republic, book iii, sect. 417. Davis and Vaughan's Translation, pp. 129, 130.
"Itaque Adiutores communes habere filios et uxores summopere expedit, quæ et consentiunt omnino iis quæ superius a nobis dicta sunt, diximus enimhos neque domos proprias habere debere; neque terram possidere, vel aliud quidpiam in bonis adnumerare: sed a cæteris enutritos hanc quasi custodiæ mercedem accipere, quam et in communi positam consumant, si re vera custodes futuri sunt; ut et quæ prius a nobis dicta sunt, et quæ nunc etiam dicuntur efficiant ipsos veros custodes, et ne Rempublicam in partes dividant; sed ut uno potius animo de propriis judicantes, et ad id tendantes omnes, uno eodemque et doloris et voluptatis sensu afficiantur." Platonis de Rebuspublicis, liber quintus. A Joanne Sozomeno, Venetiis, 1626.
"Etenim Plato cum multas Regiones lustrasset, et mores hominum varios inspexisset, ac sui temporis Respublicas contemplatus abundé fuisset, nec non antiquorum philosophorum ac legumlatorum monumenta studiosissime perquisivisset, senior tandem factus, politias quidem omnes nihil aliud esse intelligens, nisi concordem quandam in societate civili Regulam, ac ordinem quo eædem continerentur." Joannes Sozomenus Lectoribus.
[224]Or it might be Pasicars.
[224]Or it might be Pasicars.
[225]Ramusio,Sanguada. Not in Lisbon edition.
[225]Ramusio,Sanguada. Not in Lisbon edition.
[226]Enbarbatadas.
[226]Enbarbatadas.
[227]That is 20 maravedis a day, about three times the peace allowance. See p. 124. Ramusio says 40 cas a day, which are 40 maravedis; the Lisbon edition has 4 taras a day.
[227]That is 20 maravedis a day, about three times the peace allowance. See p. 124. Ramusio says 40 cas a day, which are 40 maravedis; the Lisbon edition has 4 taras a day.
[228]Though the nairs were deprived of their fathers, it appears that they retained their own family relations: the "divine Plato!" however, goes beyond his Hindu teachers, and would have reduced men altogether to the condition of brutes. He says:"But how are they to distinguish fathers and daughters, and the relations you described just now?" "Not at all, I replied; only all the children that are born between the seventh and tenth month from the day on which one of their number was married, are to be called by him, if male, his sons, if female, his daughters; and they shall call him father, and their children he shall call his grandchildren; these again shall call him and his fellow-bridegrooms and brides, grandfathers and grandmothers; likewise all shall regard as brothers and sisters those that were born in the period during which their own fathers and mothers were bringing them into the world; and as we said just now, all these shall refrain from touching one another. But the law will allow intercourse between brothers and sisters, if the lot chances to fall that way, and if the Delphian priestess also gives it her sanction." Republic, book v, §461. Davies and Vaughan's Translation, p. 190."At dices quomodo patres, et filiæ, ac cæteræ hujusmodi personæ, inter quas interdicta est conjunctio, cognoscent se invicem; siquidem, ut dictum superius estpost editos partus permiscendi sunt in ovili fœtus omnes, ut neque mater, quæ genuit, vel proprium filium a ceteris dignoscat? Verum tamen non est difficile hanc solvere difficultatem, etenim quicumque nascentur partus, a quo primum die quis sponsus factus fuerit post decimum mensem vel post septimum, hos omnes filios suos nominabit, et fœminas pari modo filias, et illi vice versa ipsum patrem appellabunt, eosque qui ex his nascentur filios filiorum vocabit; illi è contra hos et avos, et avias, eos verò omnes, qui eodem tempore nati fuerint, quo matres ipsorum generabant, sorores, ac fratres nuncupabunt; quæ servata regula quod modò dicebamus a mutuo hi concubitu abstinebunt; fratres autem ac sorores, si sors ita tulerit, et annuerit Pithiæ oraculum, lex cohabitare permittet: talis erit itaque nobis constituenda, inter custodes nostros communitas mulierum et filiorum." De Rebuspubl., liber quintus.
[228]Though the nairs were deprived of their fathers, it appears that they retained their own family relations: the "divine Plato!" however, goes beyond his Hindu teachers, and would have reduced men altogether to the condition of brutes. He says:
"But how are they to distinguish fathers and daughters, and the relations you described just now?" "Not at all, I replied; only all the children that are born between the seventh and tenth month from the day on which one of their number was married, are to be called by him, if male, his sons, if female, his daughters; and they shall call him father, and their children he shall call his grandchildren; these again shall call him and his fellow-bridegrooms and brides, grandfathers and grandmothers; likewise all shall regard as brothers and sisters those that were born in the period during which their own fathers and mothers were bringing them into the world; and as we said just now, all these shall refrain from touching one another. But the law will allow intercourse between brothers and sisters, if the lot chances to fall that way, and if the Delphian priestess also gives it her sanction." Republic, book v, §461. Davies and Vaughan's Translation, p. 190."At dices quomodo patres, et filiæ, ac cæteræ hujusmodi personæ, inter quas interdicta est conjunctio, cognoscent se invicem; siquidem, ut dictum superius estpost editos partus permiscendi sunt in ovili fœtus omnes, ut neque mater, quæ genuit, vel proprium filium a ceteris dignoscat? Verum tamen non est difficile hanc solvere difficultatem, etenim quicumque nascentur partus, a quo primum die quis sponsus factus fuerit post decimum mensem vel post septimum, hos omnes filios suos nominabit, et fœminas pari modo filias, et illi vice versa ipsum patrem appellabunt, eosque qui ex his nascentur filios filiorum vocabit; illi è contra hos et avos, et avias, eos verò omnes, qui eodem tempore nati fuerint, quo matres ipsorum generabant, sorores, ac fratres nuncupabunt; quæ servata regula quod modò dicebamus a mutuo hi concubitu abstinebunt; fratres autem ac sorores, si sors ita tulerit, et annuerit Pithiæ oraculum, lex cohabitare permittet: talis erit itaque nobis constituenda, inter custodes nostros communitas mulierum et filiorum." De Rebuspubl., liber quintus.
"But how are they to distinguish fathers and daughters, and the relations you described just now?" "Not at all, I replied; only all the children that are born between the seventh and tenth month from the day on which one of their number was married, are to be called by him, if male, his sons, if female, his daughters; and they shall call him father, and their children he shall call his grandchildren; these again shall call him and his fellow-bridegrooms and brides, grandfathers and grandmothers; likewise all shall regard as brothers and sisters those that were born in the period during which their own fathers and mothers were bringing them into the world; and as we said just now, all these shall refrain from touching one another. But the law will allow intercourse between brothers and sisters, if the lot chances to fall that way, and if the Delphian priestess also gives it her sanction." Republic, book v, §461. Davies and Vaughan's Translation, p. 190.
"At dices quomodo patres, et filiæ, ac cæteræ hujusmodi personæ, inter quas interdicta est conjunctio, cognoscent se invicem; siquidem, ut dictum superius estpost editos partus permiscendi sunt in ovili fœtus omnes, ut neque mater, quæ genuit, vel proprium filium a ceteris dignoscat? Verum tamen non est difficile hanc solvere difficultatem, etenim quicumque nascentur partus, a quo primum die quis sponsus factus fuerit post decimum mensem vel post septimum, hos omnes filios suos nominabit, et fœminas pari modo filias, et illi vice versa ipsum patrem appellabunt, eosque qui ex his nascentur filios filiorum vocabit; illi è contra hos et avos, et avias, eos verò omnes, qui eodem tempore nati fuerint, quo matres ipsorum generabant, sorores, ac fratres nuncupabunt; quæ servata regula quod modò dicebamus a mutuo hi concubitu abstinebunt; fratres autem ac sorores, si sors ita tulerit, et annuerit Pithiæ oraculum, lex cohabitare permittet: talis erit itaque nobis constituenda, inter custodes nostros communitas mulierum et filiorum." De Rebuspubl., liber quintus.
[229]This legalised disorder appears to be exaggerated, but it is the natural consequence and result of the carrying out of Plato's theories with regard to the destruction of family among the nairs or military caste. It is singular that the author of such extravagant abominations should have found acceptance because he wrote in the Hellenic language."Such are the main features of Plato's Republic, in reference to his Guardians. They afford a memorable example of that philosophical analysis, applied to the circumstances of man and society, which the Greek mind was the first to conceive and follow. Plato lays down his ends with great distinctness as well as the means whereby he proposes to attain them. Granting his ends, the means proposed are almost always suitable and appropriate, whether practicable or otherwise." Grote's Plato, vol. iii, p. 207.
[229]This legalised disorder appears to be exaggerated, but it is the natural consequence and result of the carrying out of Plato's theories with regard to the destruction of family among the nairs or military caste. It is singular that the author of such extravagant abominations should have found acceptance because he wrote in the Hellenic language.
"Such are the main features of Plato's Republic, in reference to his Guardians. They afford a memorable example of that philosophical analysis, applied to the circumstances of man and society, which the Greek mind was the first to conceive and follow. Plato lays down his ends with great distinctness as well as the means whereby he proposes to attain them. Granting his ends, the means proposed are almost always suitable and appropriate, whether practicable or otherwise." Grote's Plato, vol. iii, p. 207.
"Such are the main features of Plato's Republic, in reference to his Guardians. They afford a memorable example of that philosophical analysis, applied to the circumstances of man and society, which the Greek mind was the first to conceive and follow. Plato lays down his ends with great distinctness as well as the means whereby he proposes to attain them. Granting his ends, the means proposed are almost always suitable and appropriate, whether practicable or otherwise." Grote's Plato, vol. iii, p. 207.
[230]"If one of the soldiers deserts his rank or throw away his arms, or is guilty of any such act of cowardice, must we not degrade him to the rank of an artisan, or an agricultural labourer?" "Decidedly." Republic, book v, sect. 468. Davis and Vaughan's Translation, p. 200."Existimo autem imprimis ego eum, qui ordinem deseruevit, vel arma abjecerit, vel tale quid ex ignavia commiserit, in Opificum aut Agricolarum ordinem amandandum esse." Platonis de Rebuspubl., liber quintus.
[230]"If one of the soldiers deserts his rank or throw away his arms, or is guilty of any such act of cowardice, must we not degrade him to the rank of an artisan, or an agricultural labourer?" "Decidedly." Republic, book v, sect. 468. Davis and Vaughan's Translation, p. 200."Existimo autem imprimis ego eum, qui ordinem deseruevit, vel arma abjecerit, vel tale quid ex ignavia commiserit, in Opificum aut Agricolarum ordinem amandandum esse." Platonis de Rebuspubl., liber quintus.
[230]"If one of the soldiers deserts his rank or throw away his arms, or is guilty of any such act of cowardice, must we not degrade him to the rank of an artisan, or an agricultural labourer?" "Decidedly." Republic, book v, sect. 468. Davis and Vaughan's Translation, p. 200.
"Existimo autem imprimis ego eum, qui ordinem deseruevit, vel arma abjecerit, vel tale quid ex ignavia commiserit, in Opificum aut Agricolarum ordinem amandandum esse." Platonis de Rebuspubl., liber quintus.
[231]Ramusio, Manantamar; Lisbon edition, Mainatos.
[231]Ramusio, Manantamar; Lisbon edition, Mainatos.
[232]Plato explains the object of this regulation:"Itaque sacra deinceps connubia quam maxime fieri poterit efficiemus: erunt autem sacra constituenda, quæ utilissima fuerint, utilissima verò erunt, si lege marium cum feminis conjunctiones præscribantur, et tale quid in his conjunctionibus observetur, quale in propagatione ceterorum animalium ab iis observatum videmus, quibus id est propositum, ut quam generosi partus edantur, etenim licet sæpe sæpius animadvertere eos qui vel canes venatorios alunt, vel generosas aves enutriunt, et si generosas omnes existiment, eximias tamen ac præstantissimas quasdam e reliquarum numero eligere, ex quibus præcipue progenies suscipiatur." De Rebuspubl., liber quintus."Oportet enim ut ex hactenus dictis constitit optimos viros cum optimis mulieribus sæpissime congredi, deteriores verò cum deterioribus per raro, et illorum quidem editos partus nutrire, horum verò nequaquam: si modo præstantissimum sit futurum ovile." De Rebuspubl., liber quintus."It follows from what has been already granted, that the best of both sexes ought to be brought together as often as possible, and the worst as seldom as possible, and that the issue of the former unions ought to be reared, and that of the latter abandoned, if the flock is to attain to first-rate excellence." Republic, bk. v, sect. 459. Davis and Vaughan's Translation, p. 187.
[232]Plato explains the object of this regulation:
"Itaque sacra deinceps connubia quam maxime fieri poterit efficiemus: erunt autem sacra constituenda, quæ utilissima fuerint, utilissima verò erunt, si lege marium cum feminis conjunctiones præscribantur, et tale quid in his conjunctionibus observetur, quale in propagatione ceterorum animalium ab iis observatum videmus, quibus id est propositum, ut quam generosi partus edantur, etenim licet sæpe sæpius animadvertere eos qui vel canes venatorios alunt, vel generosas aves enutriunt, et si generosas omnes existiment, eximias tamen ac præstantissimas quasdam e reliquarum numero eligere, ex quibus præcipue progenies suscipiatur." De Rebuspubl., liber quintus."Oportet enim ut ex hactenus dictis constitit optimos viros cum optimis mulieribus sæpissime congredi, deteriores verò cum deterioribus per raro, et illorum quidem editos partus nutrire, horum verò nequaquam: si modo præstantissimum sit futurum ovile." De Rebuspubl., liber quintus."It follows from what has been already granted, that the best of both sexes ought to be brought together as often as possible, and the worst as seldom as possible, and that the issue of the former unions ought to be reared, and that of the latter abandoned, if the flock is to attain to first-rate excellence." Republic, bk. v, sect. 459. Davis and Vaughan's Translation, p. 187.
"Itaque sacra deinceps connubia quam maxime fieri poterit efficiemus: erunt autem sacra constituenda, quæ utilissima fuerint, utilissima verò erunt, si lege marium cum feminis conjunctiones præscribantur, et tale quid in his conjunctionibus observetur, quale in propagatione ceterorum animalium ab iis observatum videmus, quibus id est propositum, ut quam generosi partus edantur, etenim licet sæpe sæpius animadvertere eos qui vel canes venatorios alunt, vel generosas aves enutriunt, et si generosas omnes existiment, eximias tamen ac præstantissimas quasdam e reliquarum numero eligere, ex quibus præcipue progenies suscipiatur." De Rebuspubl., liber quintus.
"Oportet enim ut ex hactenus dictis constitit optimos viros cum optimis mulieribus sæpissime congredi, deteriores verò cum deterioribus per raro, et illorum quidem editos partus nutrire, horum verò nequaquam: si modo præstantissimum sit futurum ovile." De Rebuspubl., liber quintus.
"It follows from what has been already granted, that the best of both sexes ought to be brought together as often as possible, and the worst as seldom as possible, and that the issue of the former unions ought to be reared, and that of the latter abandoned, if the flock is to attain to first-rate excellence." Republic, bk. v, sect. 459. Davis and Vaughan's Translation, p. 187.
[233]As no explanation of Zevil is given, it is possible that it is a slip of the pen fore viland vile. Ramusio, Tiberi; Lisbon edition calls them Tuias; in the Portuguese this caste is called tiar andcivelor rustic by antiphrasis, which has been mistaken by the translators for an Indian word.
[233]As no explanation of Zevil is given, it is possible that it is a slip of the pen fore viland vile. Ramusio, Tiberi; Lisbon edition calls them Tuias; in the Portuguese this caste is called tiar andcivelor rustic by antiphrasis, which has been mistaken by the translators for an Indian word.
[234]Repeated thus in the manuscript.
[234]Repeated thus in the manuscript.
[235]Or hats.
[235]Or hats.
[236]Apretada or hard pressed.
[236]Apretada or hard pressed.
[237]Ramusio, Paneru; Lisbon edition, Panceni.
[237]Ramusio, Paneru; Lisbon edition, Panceni.
[238]Ramusio, Revoler; Lisbon ed., Revoleens.
[238]Ramusio, Revoler; Lisbon ed., Revoleens.
[239]Ramusio, Puler; Lisbon, Poleas.
[239]Ramusio, Puler; Lisbon, Poleas.
[240]Ramusio, Pareas; Lisbon, Parcens.
[240]Ramusio, Pareas; Lisbon, Parcens.
[241]Dañados de todo, this might be intended for dañosos, hurtful in every way; the word occurs before and is translated contaminated, but hurtful or noxious would make a better reading.
[241]Dañados de todo, this might be intended for dañosos, hurtful in every way; the word occurs before and is translated contaminated, but hurtful or noxious would make a better reading.
[242]Ramusio, Cheliis; Lisbon, Chatis.
[242]Ramusio, Cheliis; Lisbon, Chatis.
[243]About two hundred tons.
[243]About two hundred tons.
[244]Cubiertas.
[244]Cubiertas.
[245]Caña fistola.
[245]Caña fistola.
[246]Ramusio, Crecati; Munich MS. 571, Crecate.
[246]Ramusio, Crecati; Munich MS. 571, Crecate.
[247]Ramusio, Capogato; Lisbon ed., Quategatam.
[247]Ramusio, Capogato; Lisbon ed., Quategatam.
[248]Or ezerubs.
[248]Or ezerubs.
[249]Root of ginger and other plants used in medicine.
[249]Root of ginger and other plants used in medicine.
[250]Culebras de sombrero, a shade, canopy, hood, hat.
[250]Culebras de sombrero, a shade, canopy, hood, hat.
[251]Ramusio, Pananie; Lisbon edit., Pananee; Munich MS. 570, Panane, 571, Pananx.
[251]Ramusio, Pananie; Lisbon edit., Pananee; Munich MS. 570, Panane, 571, Pananx.
[252]Ramusio, Catua; Lisbon, Chatua; Munich, 570 and 571, Chatua.
[252]Ramusio, Catua; Lisbon, Chatua; Munich, 570 and 571, Chatua.
[253]Caranganor, Ortelius: Cranganor, Homannus: it was taken by the Portuguese in 1505.
[253]Caranganor, Ortelius: Cranganor, Homannus: it was taken by the Portuguese in 1505.
[254]Beledy: Arabic word no longer in use.
[254]Beledy: Arabic word no longer in use.
[255]Cuartillo, fourth part of an azumbre, equal to 2 litres and 016.618.
[255]Cuartillo, fourth part of an azumbre, equal to 2 litres and 016.618.
[256]Notwithstanding the extreme value and utility of these trees, as here described, some thousands of them were lately cut down to make way for sugar canes, and in spite of the remonstrances of the inhabitants, by a European who had got the loan of some land for a term of years, in one of the Comoro Islands. The loss to the islands was still greater from the fact that they depend chiefly on their own resources, being out of the regular track of trading vessels.
[256]Notwithstanding the extreme value and utility of these trees, as here described, some thousands of them were lately cut down to make way for sugar canes, and in spite of the remonstrances of the inhabitants, by a European who had got the loan of some land for a term of years, in one of the Comoro Islands. The loss to the islands was still greater from the fact that they depend chiefly on their own resources, being out of the regular track of trading vessels.
[257]Here Ramusio adds: "which the Christians of the country affirmed to me was described in their books, which they preserve with great veneration."Camoens puts this event, as well as the tomb of St. Thomas at Mailapur. Canto x, stanza108.Olha que de Narsinga o senhorioTem as reliquias santas, e bemditasDo corpo de Thomé, varão sagradoQue a Jesu Christo teve a mão no lado.109.Aqui a cidade foy, que se chamavaMeliapor, formosa, grande e rica:Os idolos antiguos adorava,Como inda agora faz a gente inica:Longe do mar naquelle tempo estavaQuando a Fé, que no mundo se publica,Thomé vinha pregando, e ja passaraProvincias mil do mundo, que ensinara.110.Chegado aqui pregando, e junto dandoA doentes saude, a mortos vida,A caso traz hum dia o mar vagandoHum lenho de grandeza desmedida:Deseja o Rei, que andava edificando,Fazer delle madeira, e não duvidaPoder tira-lo a terra com possantesForças d'homens, de engenhos, de elefantes.111.Era tão grande o pezo do madeiro,Que, só para abalar-se, nada abasta;Mas o nuncio de Cristo verdadeiroMenos trabalho em tal negocio gasta:Ata o cordão, que traz por derradeiroNo tronco, e facilmente o leva, e arrastaPara onde faça hum sumptuoso templo,Que ficasse aos futuros por exemplo.112.Sabia bem que se com fé formadaMandar a hum monte surdo, que se mova,Que obedecerá logo á voz sagrada;Que assi lho ensinou Christo, e elle o prova:A gente ficou disto alvoroçada,Os Brãhmenes o tem por cousa nova:Vendo os milagres, vendo a sanctidade,Hão medo de perder autoridade.113.São estes sacerdotes dos gentios,Em quem mais penetrado tinha inveja,Buscam maneiras mil, buscam desvios,Com que Thomé, não se ouça, ou morto seja.O principal, que ao peito traz os fios,Hum caso horrendo faz, que o mundo veja,Que inimiga não ha tão dura, e fera,Como a virtude falsa da sincera.114.Hum filho proprio mata, logo accusaDe homicidio Thomé, que era innocente:Dà falsas testemunhas, como se usa,Condemnaram-no á morte brevemente:O Sancto, que não vê melhor escusa,Que appellar para o Padre Omnipotente,Quer diante do Rei, e dos senhores,Que se faça hum milagre dos maiores.115.O corpo morto manda ser trazido,Que resuscite, e seja perguntadoQuem foi seu matador, e será cridoFor testemunho o seu mais approvado:Viram todos o moço vivo erguidoEm nome de Jesu crucificado:Da graças a Thomé, que lho deo vida,E descobre seu pai ser homicida.116.Este milagre fez tamanho espanto,Que o Rei se banha logo na agua santa,E muitos após elle: hum beija o manto,Outro louvor do Deos de Thomé canta.Os Brahmenes se encheran de odio tanto,Com seu veneno os morde inveja tanta,Que, persuadindo a isso o povo rudo,Determinam mata-lo em fin de tudo.117.Hum dia, que pregando ao povo estava,Fingiram entre a gente hum arruido:Ja Christo neste tempo lhe ordenavaQue, padecendo, fosse ao ceo subido.A multidão das pedras, que voava,No Sancto dá já a tudo offerecido:Hum dos maos, por fartarse mais depressa,Com crua lança o peito lhe atravessa.118.Choraram-te, Thomé, o Gange e o Indo;Chorou-te toda a terra, que pizaste;Mais te choram as almas, que vestindoSe hiam da sancta Fé que lhe ensinaste.
[257]Here Ramusio adds: "which the Christians of the country affirmed to me was described in their books, which they preserve with great veneration."
Camoens puts this event, as well as the tomb of St. Thomas at Mailapur. Canto x, stanza
108.
Olha que de Narsinga o senhorioTem as reliquias santas, e bemditasDo corpo de Thomé, varão sagradoQue a Jesu Christo teve a mão no lado.
109.
Aqui a cidade foy, que se chamavaMeliapor, formosa, grande e rica:Os idolos antiguos adorava,Como inda agora faz a gente inica:Longe do mar naquelle tempo estavaQuando a Fé, que no mundo se publica,Thomé vinha pregando, e ja passaraProvincias mil do mundo, que ensinara.
110.
Chegado aqui pregando, e junto dandoA doentes saude, a mortos vida,A caso traz hum dia o mar vagandoHum lenho de grandeza desmedida:Deseja o Rei, que andava edificando,Fazer delle madeira, e não duvidaPoder tira-lo a terra com possantesForças d'homens, de engenhos, de elefantes.
111.
Era tão grande o pezo do madeiro,Que, só para abalar-se, nada abasta;Mas o nuncio de Cristo verdadeiroMenos trabalho em tal negocio gasta:Ata o cordão, que traz por derradeiroNo tronco, e facilmente o leva, e arrastaPara onde faça hum sumptuoso templo,Que ficasse aos futuros por exemplo.
112.
Sabia bem que se com fé formadaMandar a hum monte surdo, que se mova,
Que obedecerá logo á voz sagrada;Que assi lho ensinou Christo, e elle o prova:A gente ficou disto alvoroçada,Os Brãhmenes o tem por cousa nova:Vendo os milagres, vendo a sanctidade,Hão medo de perder autoridade.
113.
São estes sacerdotes dos gentios,Em quem mais penetrado tinha inveja,Buscam maneiras mil, buscam desvios,Com que Thomé, não se ouça, ou morto seja.O principal, que ao peito traz os fios,Hum caso horrendo faz, que o mundo veja,Que inimiga não ha tão dura, e fera,Como a virtude falsa da sincera.
114.
Hum filho proprio mata, logo accusaDe homicidio Thomé, que era innocente:Dà falsas testemunhas, como se usa,Condemnaram-no á morte brevemente:O Sancto, que não vê melhor escusa,Que appellar para o Padre Omnipotente,Quer diante do Rei, e dos senhores,Que se faça hum milagre dos maiores.
115.
O corpo morto manda ser trazido,Que resuscite, e seja perguntadoQuem foi seu matador, e será cridoFor testemunho o seu mais approvado:Viram todos o moço vivo erguidoEm nome de Jesu crucificado:Da graças a Thomé, que lho deo vida,E descobre seu pai ser homicida.
116.
Este milagre fez tamanho espanto,Que o Rei se banha logo na agua santa,E muitos após elle: hum beija o manto,Outro louvor do Deos de Thomé canta.Os Brahmenes se encheran de odio tanto,Com seu veneno os morde inveja tanta,Que, persuadindo a isso o povo rudo,Determinam mata-lo em fin de tudo.
117.
Hum dia, que pregando ao povo estava,Fingiram entre a gente hum arruido:Ja Christo neste tempo lhe ordenavaQue, padecendo, fosse ao ceo subido.
A multidão das pedras, que voava,No Sancto dá já a tudo offerecido:Hum dos maos, por fartarse mais depressa,Com crua lança o peito lhe atravessa.
118.
Choraram-te, Thomé, o Gange e o Indo;Chorou-te toda a terra, que pizaste;Mais te choram as almas, que vestindoSe hiam da sancta Fé que lhe ensinaste.
[258]Mar Thomas is Syriac for St. Thomas; this word must have been introduced by the Nestorians or Armenians, as they are called here, though St. Thomas may have carried the word there himself in speaking of others, as of Mar Elias.
[258]Mar Thomas is Syriac for St. Thomas; this word must have been introduced by the Nestorians or Armenians, as they are called here, though St. Thomas may have carried the word there himself in speaking of others, as of Mar Elias.
[259]Ancient coin equal to two reals vellon or sixpence.
[259]Ancient coin equal to two reals vellon or sixpence.
[260]Mailapur, a league and two-thirds south of Madras, seat of a catholic bishop and two churches, was taken by the Portuguese in 1545 and by the French in 1672.
[260]Mailapur, a league and two-thirds south of Madras, seat of a catholic bishop and two churches, was taken by the Portuguese in 1545 and by the French in 1672.
[261]These were Nestorians, who call themselves in Mesopotamia Esky Chaldany, old Chaldæans. In 1599 Archbishop Alexander Menezes held a conference at Culam, for the purpose of uniting the Roman Catholics and Nestorians.
[261]These were Nestorians, who call themselves in Mesopotamia Esky Chaldany, old Chaldæans. In 1599 Archbishop Alexander Menezes held a conference at Culam, for the purpose of uniting the Roman Catholics and Nestorians.
[262]Blessed bread, is bread in little pieces distributed in churches on great feast days.
[262]Blessed bread, is bread in little pieces distributed in churches on great feast days.
[263]It is hardly necessary to state that this is absolutely opposed to catholic practice.
[263]It is hardly necessary to state that this is absolutely opposed to catholic practice.
[264]Selling the sacraments, canonically a great offence: it was condemned by the 48th Canon of the Council of Elvira,A.D.305.
[264]Selling the sacraments, canonically a great offence: it was condemned by the 48th Canon of the Council of Elvira,A.D.305.
[265]This passage is translated in the Lisbon edition from Ramusio; the next paragraph is not to be found in either of them.
[265]This passage is translated in the Lisbon edition from Ramusio; the next paragraph is not to be found in either of them.
[266]It is vexatious that the date should be wanting; it is probable, however, that this was an Italian and an overland traveller, for if not he could not have been buried more than fifteen years, and a fresh tomb would have hardly called for notice from the writer.
[266]It is vexatious that the date should be wanting; it is probable, however, that this was an Italian and an overland traveller, for if not he could not have been buried more than fifteen years, and a fresh tomb would have hardly called for notice from the writer.
[267]This passage is not in the Italian or Portuguese edition of Barbosa. It is in the MS. No. 571 of the Munich Library, and the date is also wanting; in the Munich MS. No. 570 this paragraph is entirely wanting, as in Ramusio.
[267]This passage is not in the Italian or Portuguese edition of Barbosa. It is in the MS. No. 571 of the Munich Library, and the date is also wanting; in the Munich MS. No. 570 this paragraph is entirely wanting, as in Ramusio.
[268]This group is called Maldivar in Ortelius, and is there stated to contain seven or eight thousand isles. One of the islands is called Yade Ilheos, or island of small islands, the second word being Portuguese and apparently not understood by the compiler of the atlas.
[268]This group is called Maldivar in Ortelius, and is there stated to contain seven or eight thousand isles. One of the islands is called Yade Ilheos, or island of small islands, the second word being Portuguese and apparently not understood by the compiler of the atlas.
[269]Muxama or mojama, preserved tunny fish.
[269]Muxama or mojama, preserved tunny fish.
[270]"Vês corre a costa celebre IndianaPara o Sul até o cabo Comori,Já chamado Cori, que Taprobana(Que ora he Ceilão) defronte tem de si."Os Lusiadas, canto x, stanza 107.
[270]
"Vês corre a costa celebre IndianaPara o Sul até o cabo Comori,Já chamado Cori, que Taprobana(Que ora he Ceilão) defronte tem de si."Os Lusiadas, canto x, stanza 107.
[271]There is something wrong here; for, from Cape Comorin to Maylepur is more than double fifty leagues; the direction of the compass and length of the channel, make it probable that the island of Manar was intended instead of Maylepur.
[271]There is something wrong here; for, from Cape Comorin to Maylepur is more than double fifty leagues; the direction of the compass and length of the channel, make it probable that the island of Manar was intended instead of Maylepur.
[272]Jargon or Zircon is a stone having a superficial resemblance to a diamond. Milburn's Oriental Commerce, p. 361. Possibly this stone may be connected with the jarkna stein mentioned in the Edda, and supposed by Grimm to be the opal. In Ramusio the spelling is the same as in this MS. The whole of this passage is much shortened in the Lisbon edition.
[272]Jargon or Zircon is a stone having a superficial resemblance to a diamond. Milburn's Oriental Commerce, p. 361. Possibly this stone may be connected with the jarkna stein mentioned in the Edda, and supposed by Grimm to be the opal. In Ramusio the spelling is the same as in this MS. The whole of this passage is much shortened in the Lisbon edition.
[273]"Olha em Ceylão, que o monte se alevantaTanto, que as nuvens passa, ou a vista enganaOs naturaes tem por cousa sancta,Por a pedra em que està á pegada humana."Lusiadas, canto x, 136.
[273]
"Olha em Ceylão, que o monte se alevantaTanto, que as nuvens passa, ou a vista enganaOs naturaes tem por cousa sancta,Por a pedra em que està á pegada humana."Lusiadas, canto x, 136.
[274]The ascent is still performed in the same manner, and is difficult in windy weather.
[274]The ascent is still performed in the same manner, and is difficult in windy weather.
[275]Chilao in Ortelius's Map of Asia, the Portuguese way of writing Chilam.
[275]Chilao in Ortelius's Map of Asia, the Portuguese way of writing Chilam.
[276]Comp. Malay sampan.
[276]Comp. Malay sampan.
[277]Cael in Ortelius and Homannus, the cedilla has been omitted in another part of this work.
[277]Cael in Ortelius and Homannus, the cedilla has been omitted in another part of this work.
[278]Maestros: this may also mean dealers.
[278]Maestros: this may also mean dealers.
[279]Cholmandel, Ortelius.
[279]Cholmandel, Ortelius.
[280]This story is evidently of Hindu origin, since the peacock is respected by the Hindus. It also in some measure confirms the antiquity of the establishment of Christianity in India, which from this story must have been established before the arrival in India of any of the Nestorian priests: since they came from a country where the peacock is associated with the devil, especially amongst the devil-worshiping Yezidys, who have got a peacock for an idol, which was seen and described by Mr. Layard. Many of their superstitions come down from the Manichees of the second century. Besides this, I have seen an Arabic description of animals written in Syria, in which the peacock is described as the first creature expelled out of Paradise, on account of its pride. This idea and the Yezidy love for it, probably have a common origin.
[280]This story is evidently of Hindu origin, since the peacock is respected by the Hindus. It also in some measure confirms the antiquity of the establishment of Christianity in India, which from this story must have been established before the arrival in India of any of the Nestorian priests: since they came from a country where the peacock is associated with the devil, especially amongst the devil-worshiping Yezidys, who have got a peacock for an idol, which was seen and described by Mr. Layard. Many of their superstitions come down from the Manichees of the second century. Besides this, I have seen an Arabic description of animals written in Syria, in which the peacock is described as the first creature expelled out of Paradise, on account of its pride. This idea and the Yezidy love for it, probably have a common origin.