_--When Pyrrhus,
king of Epirus, was at war with the Romans, his physician offered to
poison him.
king of Epirus, was at war with the Romans, his physician offered to
poison him.
Camoes - Lusiades
The
accounts of the god Brahma, or Brimha, are more various than those of
any fable in the Grecian mythology. According to Father Bohours, in his
life of Xavier, the Brahmins hold, that the Great God having a desire to
become visible, became man. In this state he produced three sons, Mayso,
Visnu, and Brahma; the first, born of his mouth, the second, of his
breast, the third, of his belly. Being about to return to his
invisibility, he assigned various departments to his three sons. To
Brahma he gave the third heaven, with the superintendence of the rites
of religion. Brahma having a desire for children, begat the Brahmins,
who are the priests of India, and who are believed by the other tribes
to be a race of demi-gods, who have the blood of heaven running in their
veins. Other accounts say, that Brahma produced the priests from his
head, the more ignoble tribes from his breast, thighs, and feet.
According to the learned Kircher's account of the theology of the
Brahmins, the sole and supreme god Vishnu, formed the secondary god
Brahma, out of a flower that floated on the surface of the great deep
before the creation. And afterwards, in reward of the virtue, fidelity,
and gratitude of Brahma, gave him power to create the universe.
Hesiod's genealogy of the gods, though refined upon by the schools of
Plato, is of the same class with the divine genealogies of the Brahmins.
The Jewish fables, foolish questions and genealogies, reproved by Saint
Paul (epist. Tit. ), were probably of this kind, for the Talmudical
legends were not then sprung up. _Binah_, or Understanding, said the
cabalists, begat _Kochmah_, or Wisdom, etc. , till at last comes
_Milcah_, the Kingdom, who begat _Shekinah_, the Divine Presence. In the
same manner the Christian Gnostics, of the sect of Valentinus, held
their ? ? ? ? ? ? ? , and their thirty AEons. _Ampsiu_ and _Auraan_, they tell
us, _i. e. _ Profundity and Silence, begat _Bacua_ and _Tharthuu_, Mind
and Truth; these begat _Ubucua_ and _Thardeadie_, Word and Life, and
these _Merexa_ and _Atarbarba_, Man and Church. The other conjunctions
of their thirty AEons are of similar ingenuity. The prevalence of the
same spirit of mythological allegory in such different nations, affords
the philosopher a worthy field for speculation.
Almost as innumerable as their legends are the dreadful penances to
which the Hindus submit themselves for the expiation of sins. Some hold
the transmigration of souls, and of consequence abstain from all animal
food. {*} Yet, however austere in other respects, they freely abandon
themselves to every species of debauchery, some of them esteeming the
most unnatural abominations as the privilege of their sanctity. The cow
they venerate as sacred. If a dying man can lay hold of a cow's tail,
and expire with it in his hands, his soul is sure to be purified, and
perhaps will enjoy the signal favour to transmigrate into the body of
one of those animals. The temples of India, which are numerous, are
filled with innumerable idols of the most horrid figures. The Brahmins
are allowed to eat nothing but what is cooked by themselves. Astrology
is their principal study; yet, though they are mostly a despicable set
of fortune-tellers, some of them are excellent moralists, and
particularly inculcate the comprehensive virtue of humanity, which is
enforced by the opinion, that Divine beings often assume the habit of
mendicants, in order to distinguish the charitable from the inhuman.
They have several traditions of the virtuous, on these happy trials,
being translated into heaven; the best designed incitement to virtue,
perhaps, which their religion contains. Besides the Brahmins, the
principal sect of that vast region called India, there are several
others, who are divided and subdivided, according to innumerable
variations, in every province. In Cambaya, the Banians, a sect who
strictly abstain from all animal food, are numerous.
{*} Though from the extracts given by Mr. Dow, the philosopher Goutam
appears to have been a very Duns Scotus or Aquinas in metaphysics, the
Pythagorean reason why the Brahmins abstain from animal food, is a
convincing proof of their ignorance in natural philosophy. Some will let
vermin overrun them; some of the Banians cover their mouth with a cloth,
lest they should suck in a gnat with their breath; and some carefully
sweep the floor ere they tread upon it, lest they dislodge the soul of
an insect. And yet they do not know that in the water they drink, and in
every salad they eat, they cause the death of innumerable living
creatures.
The sacred books of the Hindoos are written in a dead language, the
Sanskrit, which none but the Brahmins are allowed to study. So strict in
this are they, says Mr. Dow, that only one Mussulman was ever instructed
in it, and his knowledge was obtained by fraud. Mahummud Akbar, emperor
of India, though bred a Mohammedan, studied several religions. In the
Christian he was instructed by a Portuguese. But, finding that of the
Hindoos inaccessible, he had recourse to art. A boy named Feizi, was, as
the orphan of a Brahmin, put under the care of one of the most eminent
of these philosophers, and obtained full knowledge of their hidden
religion. But the fraud being discovered, he was laid under the
restraint of an oath, and it does not appear that he ever communicated
the knowledge thus acquired.
[476] Kotwal, the chief officer of police in a town. --FORBES' Hindustani
Dictionary.
[477] _The monster forms, Chimera-like, and rude. _--Chimera, a monster
slain by Bellerophon.
"First, dire Chimera's conquest was enjoin'd,
A mingled monster of no mortal kind;
Behind, a dragon's fiery tail was spread,
A goat's rough body bore a lion's head;
Her pitchy nostrils flaky flames expire,
Her gaping throat emits infernal fire. "
POPE'S II. vi.
[478] _So Titan's son. _--Briareus.
[479] _Before these shrines the blinded Indians bow. _--In this instance,
Camoens has, with great art, deviated from the truth of history. As it
was the great purpose of his hero to propagate the law of heaven in the
East, it would have been highly absurd to have represented GAMA and his
attendants as on their knees in a pagan temple. This, however, was the
case. "GAMA, who had been told," says Osorius, "that there were many
Christians in India, conjectured that the temple, to which the catual
led him, was a Christian church. At their entrance they were met by four
priests, who seemed to make crosses on their foreheads. The walls were
painted with many images. In the middle was it little round chapel, in
the wall of which, opposite to the entrance, stood an image which could
hardly be discovered. The four priests ascending, some entered the
chapel by a little brass door, and pointing to the benighted image,
cried aloud, 'Mary, Mary! ' The catual and his attendants prostrated
themselves an the ground, while the Lusians on their bended knees adored
the blessed virgin. " Thus Osorius. Another writer says, that a
Portuguese, having some doubt, exclaimed, "If this be the devil's image,
I however worship God. "
[480] _Here India's fate. _--The description of the palace of the
zamorim, situated among aromatic groves, is according to history; the
embellishment of the walls is in imitation of Virgil's description of
the palace of King Latinus:--
_Tectum augustum, ingens, centum sublime columnis,
Urbe fuit summa, etc. _
"The palace built by Picus, vast and proud, }
Supported by a hundred pillars stood, }
And round encompass'd with a rising wood. }
The pile o'erlook'd the town, and drew the sight,
Surprised, at once, with reverence and delight. . . .
Above the portal, carv'd in cedar wood,
Placed in their ranks their godlike grandsires stood.
Old Saturn, with his crooked scythe on high;
And Italus, that led the colony:
And ancient Janus with his double face,
And bunch of keys, the porter of the place.
There stood Sabinus, planter of the vines, }
On a short pruning-hook his head reclines; }
And studiously surveys his gen'rous wines. }
Then warlike kings who for their country fought,
And honourable wounds from battle brought.
Around the posts hung helmets, darts, and spears; }
And captive chariots, axes, shields, and bars; }
And broken beaks of ships, the trophies of their wars. }
Above the rest, as chief of all the band
Was Picus plac'd, a buckler in his hand;
His other wav'd a long divining wand.
Girt in his Gabin gown the hero sate----"
DRYDEN, AEn. vii.
[481]
_Behind her founder Nysa's walls were rear'd----
----at distance far
The Ganges lav'd the wide-extended war. --_
This is in the perspective manner of the beautiful descriptions of the
figures on the shield of Achilles. --IL. xviii.
[482] _Had Semele beheld the smiling boy. _--The Theban Bacchus, to whom
the Greek fabulists ascribed the Indian expedition of Sesostris, king of
Egypt.
[483] Semiramis.
[484] _Call'd Jove his father. _--The bon-mot of Olympias on this
pretension of her son Alexander, was admired by the ancients. "This
hot-headed youth, forsooth, cannot be at rest unless he embroil me in a
quarrel with Juno. "--QUINT. CURT.
[485]
_The tap'stried walls with gold were pictur'd o'er,
And flow'ry velvet spread the marble floor. --_
According to Osorius.
[486] _A leaf. _--The Betel.
[487] _More now we add not. _--The tenor of this first conversation
between the zamorim and GAMA, is according to the truth of history.
[488] _What terrors oft have thrill'd my infant breast. _--The enthusiasm
with which Monzaida, a Moor, talks of the Portuguese, may perhaps to
some appear unnatural. Camoens seems to be aware of this by giving a
reason for that enthusiasm in the first speech of Monzaida to Gama--
_Heav'n sent you here for some great work divine,
And Heav'n inspires my breast your sacred toils to join. _
And, that this Moor did conceive a great affection to GAMA, whose
religion he embraced, and to whom he proved of the utmost service, is
according to the truth of history.
[489] _The ruddy juice by Noah found. _--Gen. ix. 20. "And Noah began to
be an husbandman, and he planted a vineyard, and he drank of the wine,"
etc.
[490]
_His faith forbade with other tribe to join
The sacred meal, esteem'd a rite divine. --_
The opinion of the sacredness of the table is very ancient in the East.
It is plainly to be discovered in the history of Abraham. When
Melchizedek, a king and priest, blessed Abraham, it is said, "And he
brought forth bread and wine and he blessed him. "--Gen. xiv. 18. The
patriarchs only drank wine, according to Dr. Stukely, on their more
solemn festivals, when they were said _to rejoice before the Lord_.
Other customs of the Hindoos are mentioned by Camoens in this book. If a
noble should touch a person of another tribe--
_A thousand rites, and washings o'er and o'er,
Can scarce his tainted purity restore. _
Nothing, says Osorius, but the death of the unhappy commoner can wipe
off the pollution. Yet we are told by the same author, that Hindoo
nobility cannot be forfeited, or even tarnished by the basest and
greatest of crimes; nor can one of mean birth become great or noble by
the most illustrious actions. The noblemen, says the same writer, adopt
the children of their sisters, esteeming there can be no other certainty
of the relationship of their heirs.
[491] _The warlike song. _--Though Camoens began his Lusiad in Portugal,
almost the whole of it was written while on the ocean, while in Africa,
and in India. --See his Life.
[492] _As Canace. _--Daughter of Eolus. Her father, having thrown her
incestuous child to the dogs, sent her a sword, with which she slew
herself. In Ovid she writes an epistle to her husband-brother, where she
thus describes herself:--
_Dextra tenet calamum, strictum tenet altera ferrum. _
[493]
_Soon I beheld that wealth beneath the wave
For ever lost. --_
See the Life of Camoens.
[494] _My life, like Judah's Heaven-doom'd king of
yore. _--Hezekiah. --See Isaiah xxxviii.
[495] _And left me mourning in a dreary jail. _--This, and the whole
paragraph from--
_Degraded now, by poverty abhorr'd,_
alludes to his fortunes in India. The latter circumstance relates
particularly to the base and inhuman treatment he received on his return
to Goa, after his unhappy shipwreck. --See his Life.
[496] _Who spurns the muse. _--Similarity of condition has produced
similarity of sentiment in Camoens and Spenser. Each was the ornament of
his country and his age, and each was cruelly neglected by the men of
power, who, in truth, were incapable to judge of their merit, or to
relish their writings. We have seen several of the strictures of Camoens
on the barbarous nobility of Portugal. The similar complaints of Spenser
will show, that neglect of genius, however, was not confined to the
court of Lisbon:--
"O grief of griefs! O gall of all good hearts!
To see that virtue should despised be
Of such as first were raised for virtue's parts,
And now, broad spreading like an aged tree,
Let none shoot up that nigh them planted be.
O let not those of whom the muse is scorn'd,
Alive or dead be by the muse adorn'd. "
RUINS OF TIME.
It is thought Lord Burleigh, who withheld the bounty intended by Queen
Elizabeth, is here meant. But he is more clearly stigmatized in these
remarkable lines, where the misery of dependence on court favour is
painted in colours which must recall several strokes of the Lusiad to
the mind of the reader:--
"Full little knowest thou that hast not tried,
What hell it is, in suing long to bide;
To lose good days, that might be better spent,
To waste long nights in pensive discontent;
To speed to-day, to be put back to-morrow,
To feed on hope, to pine with fear and sorrow;
To have thy princess' grace, yet want her peers';
To have thy asking, yet wait many years.
To fret thy soul with crosses and with cares,
To eat thy heart thro' comfortless despairs;
To fawn, to crouch, to wait, to ride, to run,
To spend, to give, to want, to be undone. "
MOTHER HUBBERD'S TALE.
These lines exasperated still more the inelegant, illiberal Burleigh. So
true is the observation of Mr. Hughes, that, "even the sighs of a
miserable man are sometimes resented as an affront by him that is the
occasion of them. "
[497] Kotwal, a sort of superintendent or inspector of police. --FORBES'
Hindustani Dictionary.
[498] Lusus.
[499] _His cluster'd bough, the same which Bacchus bore. _--Camoens
immediately before, and in the former book, calls the ensign of Lusus a
bough; here he calls it the green thyrsus of Bacchus:--
_O verde Tyrso foi de Bacco usado. _
The thyrsus, however, was a javelin twisted with ivy-leaves, used in the
sacrifices of Bacchus.
[500] _In those fair lawns the bless'd Elysium feign'd. _--In this
assertion our author has the authority of Strabo. a foundation
sufficient for a poet. Nor are there wanting several Spanish writers,
particularly Barbosa, who seriously affirm that Homer drew the fine
description of Elysium, in his fourth Odyssey, from the beautiful
valleys of Spain, where, in one of his voyages, they say, he arrived.
Egypt, however, seems to have a better title to this honour. The fable
of Charon, and the judges of hell, are evidently borrowed from the
Egyptian rites of burial, and are older than Homer. After a ferryman had
conveyed the corpse over a lake, certain judges examined the life of the
deceased, particularly his claim to the virtue of loyalty, and,
according to the report, decreed or refused the honours of sepulture.
The place of the catacombs, according to Diodorus Siculus, was
surrounded with deep canals, beautiful meadows, and a wilderness of
groves. It is universally known that the greatest part of the Grecian
fables were fabricated from the customs and opinions of Egypt. Several
other nations have also claimed the honour of affording the idea of the
fields of the blessed. Even the Scotch challenge it. Many Grecian
fables, says an author of that country, are evidently founded on the
reports of the Phoenician sailors. That these navigators traded to the
coasts of Britain is certain. In the middle of summer, the season when
the ancients performed their voyages, for about six weeks there is no
night over the Orkney Islands; the disk of the sun, during that time,
scarcely sinking below the horizon. This appearance, together with the
calm which usually prevails at that season, and the beautiful verdure of
the islands, could not fail to excite the admiration of the Phoenicians;
and their accounts of the place naturally afforded the idea that these
islands were inhabited by the spirits of the just. This, says our
author, is countenanced by Homer, who places his "islands of the happy"
at the extremity of the ocean. That the fables of Scylla, the Gorgones,
and several others, were founded on the accounts of navigators, seems
probable; and, on this supposition, the Insulae Fortunatae, and
Purpurariae, now the Canary and Madeira islands, also claim the honour of
giving colours to the description of Elysium. The truth, however,
appears to be this: That a place of happiness is reserved for the
spirits of the good is the natural suggestion of that anxiety and hope
concerning the future which animates the human breast. All the barbarous
nations of Africa and America agree in placing their heaven in beautiful
islands, at an immense distance over the ocean. The idea is universal,
and is natural to every nation in a state of barbarous simplicity.
[501] The goddess Minerva.
[502] _The heav'n-built towers of Troy. _--Alluding to the fable of
Neptune, Apollo, and Laomedon.
[503]
_On Europe's strand, more grateful to the skies,
He bade th' eternal walls of Lisbon rise. --_
For some account of this tradition, see the note on Lusiad, bk. iii. p.
76. Ancient traditions, however fabulous, have a good effect in poetry.
Virgil has not scrupled to insert one, which required an apology:--
_Prisca fides facto, sed fama perennis. _
Spenser has given us the history of Brute and his descendants at full
length in the Faerie Queene; and Milton, it is known, was so fond of
that absurd legend, that he intended to write a poem on the subject; and
by this fondness was induced to mention it as a truth in the
introduction to his History of England.
[504] _The brother chief. _--Paulus de Gama.
[505] _That gen'rous pride which Rome to Pyrrhus bore.
_--When Pyrrhus,
king of Epirus, was at war with the Romans, his physician offered to
poison him. The senate rejected the proposal, and acquainted Pyrrhus of
the designed treason. Florus remarks on the infamous assassination of
Viriatus, that the Roman senate did him great honour; _ut videretur
aliter vinci non potuisse_; it was a confession that they could not
otherwise conquer him,--Vid. Flor. l. 17. For a fuller account of this
great man, see the note on Lusiad, bk. i. p. 9.
[506] _Some deem the warrior of Hungarian race. _--See the note on the
Lusiad, bk. iii p. 67.
[507] Jerusalem.
[508] _The first Alonzo. _--King of Portugal.
[509] _On his young pupil's flight. _--"Some, indeed most, writers say,
that the queen advancing with her army towards Guimaraez, the king,
without waiting till his governor joined him, engaged them and was
routed: but that afterwards the remains of his army, being joined by the
troops under the command of Egaz Munitz, engaged the army of the queen a
second time, and gained a complete victory. "--UNIV. HIST.
[510] _Egaz behold, a chief self-doom'd to death. _--See the same story
in bk. iii. p. 71. Though history affords no authentic document of this
transaction, tradition, the poet's authority, is not silent. And the
monument of Egaz in the monastery of Paco de Souza gives it countenance.
Egaz and his family are there represented, in bas relief, in the
attitude and garb, says Castera, as described by Camoens.
[511] _Ah Rome! no more thy gen'rous consul boast. _--Sc. Posthumus, who,
overpowered by the Samnites, submitted to the indignity of passing under
the yoke.
[512] _The Moorish king. _--The Alcaydes, or tributary governors under
the Miramolin{*} or Emperor of Morocco, are often by the Spanish and
Portuguese writers styled kings. He who was surprised and taken prisoner
by Don Fuaz Roupinho was named _Gama_. Fuaz, after having gained the
first naval victory of the Portuguese, also experienced their first
defeat. With one and twenty sail he attacked fifty-four large galleys of
the Moors. "The sea," says Brandan, "which had lately furnished him with
trophies, now supplied him with a tomb. "
{*} This should be (and is evidently only a corruption of),
_Emir-el-Mumenin_, _i. e. _ in Arabic, Commander of the believers. --_Ed. _
[513] _A foreign navy brings the pious aid. _--A navy of crusaders,
mostly English.
[514] _And from the leaves. _--This legend is mentioned by some ancient
Portuguese chronicles. Homer would have availed himself, as Camoens has
done, of a tradition so enthusiastic, and characteristic of the age.
Henry was a native of Bonneville near Cologne. "His tomb," says Castera,
"is still to be seen in the monastery of St. Vincent, but without the
palm. "
[515] _In robes of white behold a priest advance. _--Thestonius, prior of
the regulars of St. Augustine of Conymbra. Some ancient chronicles
relate this circumstance as mentioned by Camoens. Modern writers assert,
that he never quitted his breviary. --CASTERA.
[516] _The son of Egas. _--He was named Mem Moniz, and was son of Egas
Moniz, celebrated for the surrender of himself and family to the King of
Castile, as already mentioned.
[517] _The dauntless Gerald. _--"He was a man of rank, who, in order to
avoid the legal punishment to which several crimes rendered him
obnoxious, put himself at the head of a party of freebooters. Tiring,
however, of that life, he resolved to reconcile himself to his sovereign
by some noble action. Full of this idea, one evening he entered Evora,
which then belonged to the Moors. In the night he killed the sentinels
of one of the gates, which he opened to his companions, who soon became
masters of the place. This exploit had its desired effect. The king
pardoned Gerald, and made him governor of Evora. A knight with a sword
in one hand, and two heads in the other, from that time became the
armorial bearing of the city. "--CASTERA.
[518] _Wrong'd by his king. _--Don Pedro Fernando de Castro, injured by
the family of Lara, and denied redress by the King of Castile, took the
infamous revenge of bearing arms against his native country. At the head
of a Moorish army he committed several outrages in Spain; but was
totally defeated in Portugal.
[519] _And lo, the skies unfold. _--"According to some ancient Portuguese
histories, Don Matthew, bishop of Lisbon, in the reign of Alonso I,
attempted to reduce Alcazar, then in possession of the Moors. His
troops, being suddenly surrounded by a numerous party of the enemy, were
ready to fly, when, at the prayers of the bishop, a venerable old man,
clothed in white, with a red cross on his breast, appeared in the air.
The miracle dispelled the fears of the Portuguese; the Moors were
defeated, and the conquest of Alcazar crowned the victory. "--CASTERA.
[520]
_Her streets in blood deplore
The seven brave hunters murder'd by the Moor. --_
"During a truce with the Moors, six cavaliers of the order of St. James
were, while on a hunting party, surrounded and killed, by a numerous
body of the Moors. During the fight, in which the gentlemen sold their
lives dear, a common carter, named Garcias Rodrigo, who chanced to pass
that way, came generously to their assistance, and lost his life along
with them. The poet, in giving all seven the same title, shows us that
virtue constitutes true nobility. Don Payo de Correa, grand master of
the order of St. James, revenged the death of these brave unfortunates
by the sack of Tavila, where his just rage put the garrison to the
sword. "--CASTERA.
[521] _Those three bold knights how dread. _--Nothing can give us a
stronger picture of the romantic character of their age, than the
manners of those champions, who were gentlemen of birth; and who, in the
true spirit of knight-errantry, went about from court to court in quest
of adventures. Their names were, Goncalo Ribeiro; Fernando Martinez de
Santarene; and Vasco Anez, foster-brother to Mary, queen of Castile,
daughter of Alonzo IV. of Portugal.
[522] _And I, behold, am off'ring sacrifice. _--This line, the simplicity
which, I think, contains great dignity, is adopted from Fanshaw--
"And I, ye see, am off'ring sacrifice;"
who has here caught the spirit of the original--
_A quem lhe a dura nova estava dando,
Pois eu responde estou sacrificando;_
_i. e. _ To whom when they told the dreadful tidings, "And I," he replies
"am sacrificing. " The piety of Numa was crowned with victory. --Vid.
'Plut. in vit. Numae.
[523]
_The Lusian_ Scipio _well might speak his fame,
But nobler_ Nunio _shines a greater name_. --
Castera justly observes the happiness with which Camoens introduces the
name of this truly great man. "_Il va_," says he, "_le nommer tout a
l'heure avec une adresse et une magnificence digne d'un si beau sujet_. "
[524] _Two knights of Malta. _--These knights were first named Knights
Hospitalers of St. John of Jerusalem, afterwards Knights of Rhodes, from
whence they were driven to Messina, ere Malta was assigned to them. By
their oath of knighthood they were bound to protect the Holy Sepulchre
from the profanation of infidels; immediately on taking this oath, they
retired to their colleges, where they lived on their revenues in all the
idleness of monkish luxury. Their original habit was black, with a white
cross; their arms _gules_, a cross, _argent_.
[525] _His captive friend. _--Before John I. mounted the throne of
Portugal, one Vasco Porcallo was governor of Villaviciosa. Roderic de
Landroal and his friend, Alvarez Cuytado, having discovered that he was
in the interest of the King of Castile, drove him from his town and
fortress. On the establishment of King John, Porcallo had the art to
obtain the favour of that prince; but, no sooner was he re-instated in
the garrison, than he delivered it up to the Castilians; and plundered
the house of Cuytado, whom, with his wife, he made prisoner and, under a
numerous party, ordered to be sent to Olivenca. Roderic de Landroal,
hearing of this, attacked and defeated the escort, and set his friend at
liberty. --CASTERA.
[526] _Here treason's well-earn'd meed allures thine eyes. _--While the
kingdom of Portugal was divided, some holding with John the newly
elected king, and others with the King of Castile, Roderic Marin,
governor of Campo-Major, declared for the latter. Fernando d'Elvas
endeavoured to gain him to the interest of his native prince, and a
conference, with the usual assurances of safety, was agreed to. Marin,
at this meeting, seized upon Elvas, and sent him prisoner to his castle.
Elvas having recovered his liberty, a few days after met his enemy in
the field, whom, in his turn, he made captive; and the traitorous Marin,
notwithstanding the endeavours of their captain to save his life, met
the reward of his treason from the soldiers of Elvas. --_Partly from_
Castera.
[527] _And safe the Lusian galleys speed away. _--A numerous fleet of the
Castilians being on their way to lay siege to Lisbon. Ruy Pereyra, the
Portuguese commander, seeing no possibility of victory, boldly attacked
the Spanish admiral. The fury of his onset put the Castilians in
disorder, and allowed the Portuguese galleys a safe escape. In this
brave piece of service the gallant Pereyra lost his life. --CASTERA.
[528] _The shepherd. _--Viriatus.
[529] _Equal flame inspir'd these few. _--The Castilians having laid
siege to Almada, a fortress on a mountain near Lisbon, the garrison, in
the utmost distress for water, were obliged at times to make sallies to
the bottom of the hill in quest of it. Seventeen Portuguese thus
employed were one day attacked by four hundred of the enemy. They made a
brave defence, and effected a happy retreat into their
fortress. --CASTERA.
[530] _Far from the succour of the Lusian host. _--When Alonzo V. took
Ceuta, Don Pedro de Menezes was the only officer in the army who was
willing to become governor of that fortress; which, on account of the
uncertainty of succour from Portugal, and the earnest desire of the
Moors to regain it, was deemed untenable. He gallantly defended his post
in two severe sieges.
[531] _That other earl. _--He was the natural son of Don Pedro de
Menezes. Alonzo V. one day, having ridden out from Ceuta with a few
attendants, was attacked by a numerous party of the Moors, when De Vian,
and some others under him, at the expense of their own lives, purchased
the safe retreat of their sovereign.
[532] _Two brother-heroes shine. _--The sons of John I. Don Pedro was
called the Ulysses of his age, on account both of his eloquence and his
voyages. He visited almost every court of Europe, but he principally
distinguished himself in Germany, where, under the standards of the
Emperor Sigismond, he signalized his valour in the war against the
Turks. --CASTERA.
[533] _The glorious Henry. _--In pursuance of the reasons assigned in the
preface, the translator has here taken the liberty to make a
transposition in the order of his author. In Camoens, Don Pedro de
Menezes, and his son De Vian, conclude the description of the pictured
ensigns. Don Henry, the greatest man perhaps that ever Portugal
produced, has certainly the best title to close this procession of the
Lusian heroes. And, as he was the father of navigation, particularly of
the voyage of GAMA, to sum up the narrative with his encomium has even
some critical propriety.
These observations were suggested by the conduct of Camoens, whose
design, like that of Virgil, was to write a poem which might contain all
the triumphs of his country. As the shield of AEneas supplies what could
not be introduced in the vision of Elysium, so the ensigns of GAMA
complete the purpose of the third and fourth Lusiads. The use of that
long episode, the conversation with the King of Melinda, and its
connection with the subject, have been already observed. The seeming
episode of the pictures, while it fulfills the promise--
_And all my country's wars the song adorn,_
is also admirably connected with the conduct of the poem. The Hindoos
naturally desire to be informed of the country, the history, and power
of their foreign visitors, and Paulus sets it before their eyes. In
every progression of the scenery the business of the poem advances. The
regent and his attendants are struck with the warlike grandeur and power
of the strangers, and to accept of their friendship, or to prevent the
forerunners of so martial a nation from carrying home the tidings of the
discovery of India, becomes the great object of their consideration.
[534] _But ah, forlorn, what shame to barb'rous pride. _--In the
original. --
_Mas faltamlhes pincel, faltamlhes cores,
Honra, premio, favor, que as artes criao. _
"But the pencil was wanting, colors were wanting, honour, reward,
favour, the nourishers of the arts. " This seemed to the translator as in
impropriety, and contrary to the purpose of the whole speech of Paulus,
which was to give the catual a high idea of Portugal. In the fate of the
imaginary painter, the Lusian poet gives us the picture of his own,
resentment wrung this impropriety from him. The spirit of the complaint,
however, is preserved in the translation. The couplet--
"Immortal fame his deathless labours gave;
Poor man, he sunk neglected to the grave! "
is not in the original. It is the sigh of indignation over the unworthy
fate of the unhappy Camoens.
[535] _The ghost-like aspect and the threat'ning look. _--Mohammed, by
some historians described as of a pale livid complexion, and _trux
aspectus et vox terribilis_, of a fierce threatening aspect, voice, and
demeanour.
[536]
_When, softly usher'd by the milky dawn,
The sun first rises. --_
"I deceive myself greatly," says Castera, "if this simile is not the
most noble and the most natural that can be found in any poem. It has
been imitated by the Spanish comedian, the illustrious Lopez de Vega, in
his comedy of Orpheus and Eurydice, act i. sc. 1:--
"_Como mirar puede ser
El sol al amanecer,
I quando se enciende, no. _"
Castera adds a very loose translation of these Spanish lines in French
verse. The literal English is, _As the sun may be beheld at its rising,
but, when illustriously kindled, cannot_. Naked, however, as this is,
the imitation of Camoens is evident. As Castera is so very bold in his
encomium of this fine simile of the sun, it is but justice to add his
translation of it, together with the original Portuguese, and the
translation of Fanshaw. Thus the French translator:--
_Les yeux peuvent soutenir la clarte du soleil naissant, mais lorsqu'il
s'est avance dans sa carriere lumineuse, et que ses rayons repandent les
ardeurs du midi, on tacherait en vain de l'envisager; un prompt
aveuglement serait le prix de cette audace. _
Thus elegantly in the original:--
"Em quanto he fraca a forca desta gente,
Ordena como em tudo se resista,
Porque quando o Sol sahe, facilmente
Se pode nelle por a aguda vista:
Porem despois que sobe claro, & ardente,
Se a agudeza dos olhos o conquista
Tao cega fica, quando ficareis,
Se raizes criar lhe nao tolheis. "
And thus humbled by Fanshaw:--
"_Now_ whilst this people's strength is not yet knit,
Think how ye may resist them by all ways.
For when the _Sun_ is in his _nonage_ yit,
Upon his _morning beauty_ men may gaze;
But let him once up to his _zenith_ git,
He strikes them _blind_ with his _meridian rays_;
So _blind_ will ye be, if ye look not too't,
If ye permit these _cedars_ to take root. "
[537]
_Around him stand,
With haggard looks, the hoary Magi band. --_
The Brahmins, the diviners of India. Ammianus Marcellinus, l. 23, says,
that the Persian Magi derived their knowledge from the Brachmanes of
India. And Arrianus, l. 7, expressly gives the Brahmins the name of
Magi. The Magi of India, says he, told Alexander, on his pretensions to
divinity, that in everything he was like other men, except that he took
less rest, and did more mischief. The Brahmins are never among modern
writers called Magi.
[538] _The hov'ring demon gives the dreadful sign. _--This has an
allusion to the truth of history. Barros relates, that an anger being
brought before the Zamorim, "_Em hum vaso de agua l'he mostrara hunas
naos, que vin ham de muy longe para a India, e que a gente d'ellas seria
total destruicam dos Mouros de aquellas partes. _--In a vessel of water
he showed him some ships which from a great distance came to India, the
people of which would effect the utter subversion of the Moors. " Camoens
has certainly chosen a more poetical method of describing this
divination, a method in the spirit of Virgil; nor in this is he inferior
to his great master. The supernatural flame which seizes on Lavinia
while assisting at the sacrifice alone excepted, every other part of the
augury of Latinus, and his dream in the Albunean forest, whither he went
to consult his ancestor, the god Faunus, in dignity and poetical
colouring, cannot come in comparison with the divination of the Magi,
and the appearance of the demon in the dream of the Moorish priest.
[539] _Th'eternal yoke. _--This picture, it may perhaps be said, is but a
bad compliment to the heroes of the Lusiad, and the fruits of their
discovery. A little consideration, however, will vindicate Camoens. It
is the demon and the enemies of the Portuguese who procure this
divination; everything in it is dreadful, on purpose to determine the
zamorim to destroy the fleet of GAMA. In a former prophecy of the
conquest of India (when the catual describes the sculpture of the royal
palace), our poet has been careful to ascribe the happiest effects to
the discovery of his heroes:--
"Beneath their sway majestic, wise, and mild,
Proud of her victors' laws, thrice happier India smil'd. "
[540] _So let the tyrant plead.
accounts of the god Brahma, or Brimha, are more various than those of
any fable in the Grecian mythology. According to Father Bohours, in his
life of Xavier, the Brahmins hold, that the Great God having a desire to
become visible, became man. In this state he produced three sons, Mayso,
Visnu, and Brahma; the first, born of his mouth, the second, of his
breast, the third, of his belly. Being about to return to his
invisibility, he assigned various departments to his three sons. To
Brahma he gave the third heaven, with the superintendence of the rites
of religion. Brahma having a desire for children, begat the Brahmins,
who are the priests of India, and who are believed by the other tribes
to be a race of demi-gods, who have the blood of heaven running in their
veins. Other accounts say, that Brahma produced the priests from his
head, the more ignoble tribes from his breast, thighs, and feet.
According to the learned Kircher's account of the theology of the
Brahmins, the sole and supreme god Vishnu, formed the secondary god
Brahma, out of a flower that floated on the surface of the great deep
before the creation. And afterwards, in reward of the virtue, fidelity,
and gratitude of Brahma, gave him power to create the universe.
Hesiod's genealogy of the gods, though refined upon by the schools of
Plato, is of the same class with the divine genealogies of the Brahmins.
The Jewish fables, foolish questions and genealogies, reproved by Saint
Paul (epist. Tit. ), were probably of this kind, for the Talmudical
legends were not then sprung up. _Binah_, or Understanding, said the
cabalists, begat _Kochmah_, or Wisdom, etc. , till at last comes
_Milcah_, the Kingdom, who begat _Shekinah_, the Divine Presence. In the
same manner the Christian Gnostics, of the sect of Valentinus, held
their ? ? ? ? ? ? ? , and their thirty AEons. _Ampsiu_ and _Auraan_, they tell
us, _i. e. _ Profundity and Silence, begat _Bacua_ and _Tharthuu_, Mind
and Truth; these begat _Ubucua_ and _Thardeadie_, Word and Life, and
these _Merexa_ and _Atarbarba_, Man and Church. The other conjunctions
of their thirty AEons are of similar ingenuity. The prevalence of the
same spirit of mythological allegory in such different nations, affords
the philosopher a worthy field for speculation.
Almost as innumerable as their legends are the dreadful penances to
which the Hindus submit themselves for the expiation of sins. Some hold
the transmigration of souls, and of consequence abstain from all animal
food. {*} Yet, however austere in other respects, they freely abandon
themselves to every species of debauchery, some of them esteeming the
most unnatural abominations as the privilege of their sanctity. The cow
they venerate as sacred. If a dying man can lay hold of a cow's tail,
and expire with it in his hands, his soul is sure to be purified, and
perhaps will enjoy the signal favour to transmigrate into the body of
one of those animals. The temples of India, which are numerous, are
filled with innumerable idols of the most horrid figures. The Brahmins
are allowed to eat nothing but what is cooked by themselves. Astrology
is their principal study; yet, though they are mostly a despicable set
of fortune-tellers, some of them are excellent moralists, and
particularly inculcate the comprehensive virtue of humanity, which is
enforced by the opinion, that Divine beings often assume the habit of
mendicants, in order to distinguish the charitable from the inhuman.
They have several traditions of the virtuous, on these happy trials,
being translated into heaven; the best designed incitement to virtue,
perhaps, which their religion contains. Besides the Brahmins, the
principal sect of that vast region called India, there are several
others, who are divided and subdivided, according to innumerable
variations, in every province. In Cambaya, the Banians, a sect who
strictly abstain from all animal food, are numerous.
{*} Though from the extracts given by Mr. Dow, the philosopher Goutam
appears to have been a very Duns Scotus or Aquinas in metaphysics, the
Pythagorean reason why the Brahmins abstain from animal food, is a
convincing proof of their ignorance in natural philosophy. Some will let
vermin overrun them; some of the Banians cover their mouth with a cloth,
lest they should suck in a gnat with their breath; and some carefully
sweep the floor ere they tread upon it, lest they dislodge the soul of
an insect. And yet they do not know that in the water they drink, and in
every salad they eat, they cause the death of innumerable living
creatures.
The sacred books of the Hindoos are written in a dead language, the
Sanskrit, which none but the Brahmins are allowed to study. So strict in
this are they, says Mr. Dow, that only one Mussulman was ever instructed
in it, and his knowledge was obtained by fraud. Mahummud Akbar, emperor
of India, though bred a Mohammedan, studied several religions. In the
Christian he was instructed by a Portuguese. But, finding that of the
Hindoos inaccessible, he had recourse to art. A boy named Feizi, was, as
the orphan of a Brahmin, put under the care of one of the most eminent
of these philosophers, and obtained full knowledge of their hidden
religion. But the fraud being discovered, he was laid under the
restraint of an oath, and it does not appear that he ever communicated
the knowledge thus acquired.
[476] Kotwal, the chief officer of police in a town. --FORBES' Hindustani
Dictionary.
[477] _The monster forms, Chimera-like, and rude. _--Chimera, a monster
slain by Bellerophon.
"First, dire Chimera's conquest was enjoin'd,
A mingled monster of no mortal kind;
Behind, a dragon's fiery tail was spread,
A goat's rough body bore a lion's head;
Her pitchy nostrils flaky flames expire,
Her gaping throat emits infernal fire. "
POPE'S II. vi.
[478] _So Titan's son. _--Briareus.
[479] _Before these shrines the blinded Indians bow. _--In this instance,
Camoens has, with great art, deviated from the truth of history. As it
was the great purpose of his hero to propagate the law of heaven in the
East, it would have been highly absurd to have represented GAMA and his
attendants as on their knees in a pagan temple. This, however, was the
case. "GAMA, who had been told," says Osorius, "that there were many
Christians in India, conjectured that the temple, to which the catual
led him, was a Christian church. At their entrance they were met by four
priests, who seemed to make crosses on their foreheads. The walls were
painted with many images. In the middle was it little round chapel, in
the wall of which, opposite to the entrance, stood an image which could
hardly be discovered. The four priests ascending, some entered the
chapel by a little brass door, and pointing to the benighted image,
cried aloud, 'Mary, Mary! ' The catual and his attendants prostrated
themselves an the ground, while the Lusians on their bended knees adored
the blessed virgin. " Thus Osorius. Another writer says, that a
Portuguese, having some doubt, exclaimed, "If this be the devil's image,
I however worship God. "
[480] _Here India's fate. _--The description of the palace of the
zamorim, situated among aromatic groves, is according to history; the
embellishment of the walls is in imitation of Virgil's description of
the palace of King Latinus:--
_Tectum augustum, ingens, centum sublime columnis,
Urbe fuit summa, etc. _
"The palace built by Picus, vast and proud, }
Supported by a hundred pillars stood, }
And round encompass'd with a rising wood. }
The pile o'erlook'd the town, and drew the sight,
Surprised, at once, with reverence and delight. . . .
Above the portal, carv'd in cedar wood,
Placed in their ranks their godlike grandsires stood.
Old Saturn, with his crooked scythe on high;
And Italus, that led the colony:
And ancient Janus with his double face,
And bunch of keys, the porter of the place.
There stood Sabinus, planter of the vines, }
On a short pruning-hook his head reclines; }
And studiously surveys his gen'rous wines. }
Then warlike kings who for their country fought,
And honourable wounds from battle brought.
Around the posts hung helmets, darts, and spears; }
And captive chariots, axes, shields, and bars; }
And broken beaks of ships, the trophies of their wars. }
Above the rest, as chief of all the band
Was Picus plac'd, a buckler in his hand;
His other wav'd a long divining wand.
Girt in his Gabin gown the hero sate----"
DRYDEN, AEn. vii.
[481]
_Behind her founder Nysa's walls were rear'd----
----at distance far
The Ganges lav'd the wide-extended war. --_
This is in the perspective manner of the beautiful descriptions of the
figures on the shield of Achilles. --IL. xviii.
[482] _Had Semele beheld the smiling boy. _--The Theban Bacchus, to whom
the Greek fabulists ascribed the Indian expedition of Sesostris, king of
Egypt.
[483] Semiramis.
[484] _Call'd Jove his father. _--The bon-mot of Olympias on this
pretension of her son Alexander, was admired by the ancients. "This
hot-headed youth, forsooth, cannot be at rest unless he embroil me in a
quarrel with Juno. "--QUINT. CURT.
[485]
_The tap'stried walls with gold were pictur'd o'er,
And flow'ry velvet spread the marble floor. --_
According to Osorius.
[486] _A leaf. _--The Betel.
[487] _More now we add not. _--The tenor of this first conversation
between the zamorim and GAMA, is according to the truth of history.
[488] _What terrors oft have thrill'd my infant breast. _--The enthusiasm
with which Monzaida, a Moor, talks of the Portuguese, may perhaps to
some appear unnatural. Camoens seems to be aware of this by giving a
reason for that enthusiasm in the first speech of Monzaida to Gama--
_Heav'n sent you here for some great work divine,
And Heav'n inspires my breast your sacred toils to join. _
And, that this Moor did conceive a great affection to GAMA, whose
religion he embraced, and to whom he proved of the utmost service, is
according to the truth of history.
[489] _The ruddy juice by Noah found. _--Gen. ix. 20. "And Noah began to
be an husbandman, and he planted a vineyard, and he drank of the wine,"
etc.
[490]
_His faith forbade with other tribe to join
The sacred meal, esteem'd a rite divine. --_
The opinion of the sacredness of the table is very ancient in the East.
It is plainly to be discovered in the history of Abraham. When
Melchizedek, a king and priest, blessed Abraham, it is said, "And he
brought forth bread and wine and he blessed him. "--Gen. xiv. 18. The
patriarchs only drank wine, according to Dr. Stukely, on their more
solemn festivals, when they were said _to rejoice before the Lord_.
Other customs of the Hindoos are mentioned by Camoens in this book. If a
noble should touch a person of another tribe--
_A thousand rites, and washings o'er and o'er,
Can scarce his tainted purity restore. _
Nothing, says Osorius, but the death of the unhappy commoner can wipe
off the pollution. Yet we are told by the same author, that Hindoo
nobility cannot be forfeited, or even tarnished by the basest and
greatest of crimes; nor can one of mean birth become great or noble by
the most illustrious actions. The noblemen, says the same writer, adopt
the children of their sisters, esteeming there can be no other certainty
of the relationship of their heirs.
[491] _The warlike song. _--Though Camoens began his Lusiad in Portugal,
almost the whole of it was written while on the ocean, while in Africa,
and in India. --See his Life.
[492] _As Canace. _--Daughter of Eolus. Her father, having thrown her
incestuous child to the dogs, sent her a sword, with which she slew
herself. In Ovid she writes an epistle to her husband-brother, where she
thus describes herself:--
_Dextra tenet calamum, strictum tenet altera ferrum. _
[493]
_Soon I beheld that wealth beneath the wave
For ever lost. --_
See the Life of Camoens.
[494] _My life, like Judah's Heaven-doom'd king of
yore. _--Hezekiah. --See Isaiah xxxviii.
[495] _And left me mourning in a dreary jail. _--This, and the whole
paragraph from--
_Degraded now, by poverty abhorr'd,_
alludes to his fortunes in India. The latter circumstance relates
particularly to the base and inhuman treatment he received on his return
to Goa, after his unhappy shipwreck. --See his Life.
[496] _Who spurns the muse. _--Similarity of condition has produced
similarity of sentiment in Camoens and Spenser. Each was the ornament of
his country and his age, and each was cruelly neglected by the men of
power, who, in truth, were incapable to judge of their merit, or to
relish their writings. We have seen several of the strictures of Camoens
on the barbarous nobility of Portugal. The similar complaints of Spenser
will show, that neglect of genius, however, was not confined to the
court of Lisbon:--
"O grief of griefs! O gall of all good hearts!
To see that virtue should despised be
Of such as first were raised for virtue's parts,
And now, broad spreading like an aged tree,
Let none shoot up that nigh them planted be.
O let not those of whom the muse is scorn'd,
Alive or dead be by the muse adorn'd. "
RUINS OF TIME.
It is thought Lord Burleigh, who withheld the bounty intended by Queen
Elizabeth, is here meant. But he is more clearly stigmatized in these
remarkable lines, where the misery of dependence on court favour is
painted in colours which must recall several strokes of the Lusiad to
the mind of the reader:--
"Full little knowest thou that hast not tried,
What hell it is, in suing long to bide;
To lose good days, that might be better spent,
To waste long nights in pensive discontent;
To speed to-day, to be put back to-morrow,
To feed on hope, to pine with fear and sorrow;
To have thy princess' grace, yet want her peers';
To have thy asking, yet wait many years.
To fret thy soul with crosses and with cares,
To eat thy heart thro' comfortless despairs;
To fawn, to crouch, to wait, to ride, to run,
To spend, to give, to want, to be undone. "
MOTHER HUBBERD'S TALE.
These lines exasperated still more the inelegant, illiberal Burleigh. So
true is the observation of Mr. Hughes, that, "even the sighs of a
miserable man are sometimes resented as an affront by him that is the
occasion of them. "
[497] Kotwal, a sort of superintendent or inspector of police. --FORBES'
Hindustani Dictionary.
[498] Lusus.
[499] _His cluster'd bough, the same which Bacchus bore. _--Camoens
immediately before, and in the former book, calls the ensign of Lusus a
bough; here he calls it the green thyrsus of Bacchus:--
_O verde Tyrso foi de Bacco usado. _
The thyrsus, however, was a javelin twisted with ivy-leaves, used in the
sacrifices of Bacchus.
[500] _In those fair lawns the bless'd Elysium feign'd. _--In this
assertion our author has the authority of Strabo. a foundation
sufficient for a poet. Nor are there wanting several Spanish writers,
particularly Barbosa, who seriously affirm that Homer drew the fine
description of Elysium, in his fourth Odyssey, from the beautiful
valleys of Spain, where, in one of his voyages, they say, he arrived.
Egypt, however, seems to have a better title to this honour. The fable
of Charon, and the judges of hell, are evidently borrowed from the
Egyptian rites of burial, and are older than Homer. After a ferryman had
conveyed the corpse over a lake, certain judges examined the life of the
deceased, particularly his claim to the virtue of loyalty, and,
according to the report, decreed or refused the honours of sepulture.
The place of the catacombs, according to Diodorus Siculus, was
surrounded with deep canals, beautiful meadows, and a wilderness of
groves. It is universally known that the greatest part of the Grecian
fables were fabricated from the customs and opinions of Egypt. Several
other nations have also claimed the honour of affording the idea of the
fields of the blessed. Even the Scotch challenge it. Many Grecian
fables, says an author of that country, are evidently founded on the
reports of the Phoenician sailors. That these navigators traded to the
coasts of Britain is certain. In the middle of summer, the season when
the ancients performed their voyages, for about six weeks there is no
night over the Orkney Islands; the disk of the sun, during that time,
scarcely sinking below the horizon. This appearance, together with the
calm which usually prevails at that season, and the beautiful verdure of
the islands, could not fail to excite the admiration of the Phoenicians;
and their accounts of the place naturally afforded the idea that these
islands were inhabited by the spirits of the just. This, says our
author, is countenanced by Homer, who places his "islands of the happy"
at the extremity of the ocean. That the fables of Scylla, the Gorgones,
and several others, were founded on the accounts of navigators, seems
probable; and, on this supposition, the Insulae Fortunatae, and
Purpurariae, now the Canary and Madeira islands, also claim the honour of
giving colours to the description of Elysium. The truth, however,
appears to be this: That a place of happiness is reserved for the
spirits of the good is the natural suggestion of that anxiety and hope
concerning the future which animates the human breast. All the barbarous
nations of Africa and America agree in placing their heaven in beautiful
islands, at an immense distance over the ocean. The idea is universal,
and is natural to every nation in a state of barbarous simplicity.
[501] The goddess Minerva.
[502] _The heav'n-built towers of Troy. _--Alluding to the fable of
Neptune, Apollo, and Laomedon.
[503]
_On Europe's strand, more grateful to the skies,
He bade th' eternal walls of Lisbon rise. --_
For some account of this tradition, see the note on Lusiad, bk. iii. p.
76. Ancient traditions, however fabulous, have a good effect in poetry.
Virgil has not scrupled to insert one, which required an apology:--
_Prisca fides facto, sed fama perennis. _
Spenser has given us the history of Brute and his descendants at full
length in the Faerie Queene; and Milton, it is known, was so fond of
that absurd legend, that he intended to write a poem on the subject; and
by this fondness was induced to mention it as a truth in the
introduction to his History of England.
[504] _The brother chief. _--Paulus de Gama.
[505] _That gen'rous pride which Rome to Pyrrhus bore.
_--When Pyrrhus,
king of Epirus, was at war with the Romans, his physician offered to
poison him. The senate rejected the proposal, and acquainted Pyrrhus of
the designed treason. Florus remarks on the infamous assassination of
Viriatus, that the Roman senate did him great honour; _ut videretur
aliter vinci non potuisse_; it was a confession that they could not
otherwise conquer him,--Vid. Flor. l. 17. For a fuller account of this
great man, see the note on Lusiad, bk. i. p. 9.
[506] _Some deem the warrior of Hungarian race. _--See the note on the
Lusiad, bk. iii p. 67.
[507] Jerusalem.
[508] _The first Alonzo. _--King of Portugal.
[509] _On his young pupil's flight. _--"Some, indeed most, writers say,
that the queen advancing with her army towards Guimaraez, the king,
without waiting till his governor joined him, engaged them and was
routed: but that afterwards the remains of his army, being joined by the
troops under the command of Egaz Munitz, engaged the army of the queen a
second time, and gained a complete victory. "--UNIV. HIST.
[510] _Egaz behold, a chief self-doom'd to death. _--See the same story
in bk. iii. p. 71. Though history affords no authentic document of this
transaction, tradition, the poet's authority, is not silent. And the
monument of Egaz in the monastery of Paco de Souza gives it countenance.
Egaz and his family are there represented, in bas relief, in the
attitude and garb, says Castera, as described by Camoens.
[511] _Ah Rome! no more thy gen'rous consul boast. _--Sc. Posthumus, who,
overpowered by the Samnites, submitted to the indignity of passing under
the yoke.
[512] _The Moorish king. _--The Alcaydes, or tributary governors under
the Miramolin{*} or Emperor of Morocco, are often by the Spanish and
Portuguese writers styled kings. He who was surprised and taken prisoner
by Don Fuaz Roupinho was named _Gama_. Fuaz, after having gained the
first naval victory of the Portuguese, also experienced their first
defeat. With one and twenty sail he attacked fifty-four large galleys of
the Moors. "The sea," says Brandan, "which had lately furnished him with
trophies, now supplied him with a tomb. "
{*} This should be (and is evidently only a corruption of),
_Emir-el-Mumenin_, _i. e. _ in Arabic, Commander of the believers. --_Ed. _
[513] _A foreign navy brings the pious aid. _--A navy of crusaders,
mostly English.
[514] _And from the leaves. _--This legend is mentioned by some ancient
Portuguese chronicles. Homer would have availed himself, as Camoens has
done, of a tradition so enthusiastic, and characteristic of the age.
Henry was a native of Bonneville near Cologne. "His tomb," says Castera,
"is still to be seen in the monastery of St. Vincent, but without the
palm. "
[515] _In robes of white behold a priest advance. _--Thestonius, prior of
the regulars of St. Augustine of Conymbra. Some ancient chronicles
relate this circumstance as mentioned by Camoens. Modern writers assert,
that he never quitted his breviary. --CASTERA.
[516] _The son of Egas. _--He was named Mem Moniz, and was son of Egas
Moniz, celebrated for the surrender of himself and family to the King of
Castile, as already mentioned.
[517] _The dauntless Gerald. _--"He was a man of rank, who, in order to
avoid the legal punishment to which several crimes rendered him
obnoxious, put himself at the head of a party of freebooters. Tiring,
however, of that life, he resolved to reconcile himself to his sovereign
by some noble action. Full of this idea, one evening he entered Evora,
which then belonged to the Moors. In the night he killed the sentinels
of one of the gates, which he opened to his companions, who soon became
masters of the place. This exploit had its desired effect. The king
pardoned Gerald, and made him governor of Evora. A knight with a sword
in one hand, and two heads in the other, from that time became the
armorial bearing of the city. "--CASTERA.
[518] _Wrong'd by his king. _--Don Pedro Fernando de Castro, injured by
the family of Lara, and denied redress by the King of Castile, took the
infamous revenge of bearing arms against his native country. At the head
of a Moorish army he committed several outrages in Spain; but was
totally defeated in Portugal.
[519] _And lo, the skies unfold. _--"According to some ancient Portuguese
histories, Don Matthew, bishop of Lisbon, in the reign of Alonso I,
attempted to reduce Alcazar, then in possession of the Moors. His
troops, being suddenly surrounded by a numerous party of the enemy, were
ready to fly, when, at the prayers of the bishop, a venerable old man,
clothed in white, with a red cross on his breast, appeared in the air.
The miracle dispelled the fears of the Portuguese; the Moors were
defeated, and the conquest of Alcazar crowned the victory. "--CASTERA.
[520]
_Her streets in blood deplore
The seven brave hunters murder'd by the Moor. --_
"During a truce with the Moors, six cavaliers of the order of St. James
were, while on a hunting party, surrounded and killed, by a numerous
body of the Moors. During the fight, in which the gentlemen sold their
lives dear, a common carter, named Garcias Rodrigo, who chanced to pass
that way, came generously to their assistance, and lost his life along
with them. The poet, in giving all seven the same title, shows us that
virtue constitutes true nobility. Don Payo de Correa, grand master of
the order of St. James, revenged the death of these brave unfortunates
by the sack of Tavila, where his just rage put the garrison to the
sword. "--CASTERA.
[521] _Those three bold knights how dread. _--Nothing can give us a
stronger picture of the romantic character of their age, than the
manners of those champions, who were gentlemen of birth; and who, in the
true spirit of knight-errantry, went about from court to court in quest
of adventures. Their names were, Goncalo Ribeiro; Fernando Martinez de
Santarene; and Vasco Anez, foster-brother to Mary, queen of Castile,
daughter of Alonzo IV. of Portugal.
[522] _And I, behold, am off'ring sacrifice. _--This line, the simplicity
which, I think, contains great dignity, is adopted from Fanshaw--
"And I, ye see, am off'ring sacrifice;"
who has here caught the spirit of the original--
_A quem lhe a dura nova estava dando,
Pois eu responde estou sacrificando;_
_i. e. _ To whom when they told the dreadful tidings, "And I," he replies
"am sacrificing. " The piety of Numa was crowned with victory. --Vid.
'Plut. in vit. Numae.
[523]
_The Lusian_ Scipio _well might speak his fame,
But nobler_ Nunio _shines a greater name_. --
Castera justly observes the happiness with which Camoens introduces the
name of this truly great man. "_Il va_," says he, "_le nommer tout a
l'heure avec une adresse et une magnificence digne d'un si beau sujet_. "
[524] _Two knights of Malta. _--These knights were first named Knights
Hospitalers of St. John of Jerusalem, afterwards Knights of Rhodes, from
whence they were driven to Messina, ere Malta was assigned to them. By
their oath of knighthood they were bound to protect the Holy Sepulchre
from the profanation of infidels; immediately on taking this oath, they
retired to their colleges, where they lived on their revenues in all the
idleness of monkish luxury. Their original habit was black, with a white
cross; their arms _gules_, a cross, _argent_.
[525] _His captive friend. _--Before John I. mounted the throne of
Portugal, one Vasco Porcallo was governor of Villaviciosa. Roderic de
Landroal and his friend, Alvarez Cuytado, having discovered that he was
in the interest of the King of Castile, drove him from his town and
fortress. On the establishment of King John, Porcallo had the art to
obtain the favour of that prince; but, no sooner was he re-instated in
the garrison, than he delivered it up to the Castilians; and plundered
the house of Cuytado, whom, with his wife, he made prisoner and, under a
numerous party, ordered to be sent to Olivenca. Roderic de Landroal,
hearing of this, attacked and defeated the escort, and set his friend at
liberty. --CASTERA.
[526] _Here treason's well-earn'd meed allures thine eyes. _--While the
kingdom of Portugal was divided, some holding with John the newly
elected king, and others with the King of Castile, Roderic Marin,
governor of Campo-Major, declared for the latter. Fernando d'Elvas
endeavoured to gain him to the interest of his native prince, and a
conference, with the usual assurances of safety, was agreed to. Marin,
at this meeting, seized upon Elvas, and sent him prisoner to his castle.
Elvas having recovered his liberty, a few days after met his enemy in
the field, whom, in his turn, he made captive; and the traitorous Marin,
notwithstanding the endeavours of their captain to save his life, met
the reward of his treason from the soldiers of Elvas. --_Partly from_
Castera.
[527] _And safe the Lusian galleys speed away. _--A numerous fleet of the
Castilians being on their way to lay siege to Lisbon. Ruy Pereyra, the
Portuguese commander, seeing no possibility of victory, boldly attacked
the Spanish admiral. The fury of his onset put the Castilians in
disorder, and allowed the Portuguese galleys a safe escape. In this
brave piece of service the gallant Pereyra lost his life. --CASTERA.
[528] _The shepherd. _--Viriatus.
[529] _Equal flame inspir'd these few. _--The Castilians having laid
siege to Almada, a fortress on a mountain near Lisbon, the garrison, in
the utmost distress for water, were obliged at times to make sallies to
the bottom of the hill in quest of it. Seventeen Portuguese thus
employed were one day attacked by four hundred of the enemy. They made a
brave defence, and effected a happy retreat into their
fortress. --CASTERA.
[530] _Far from the succour of the Lusian host. _--When Alonzo V. took
Ceuta, Don Pedro de Menezes was the only officer in the army who was
willing to become governor of that fortress; which, on account of the
uncertainty of succour from Portugal, and the earnest desire of the
Moors to regain it, was deemed untenable. He gallantly defended his post
in two severe sieges.
[531] _That other earl. _--He was the natural son of Don Pedro de
Menezes. Alonzo V. one day, having ridden out from Ceuta with a few
attendants, was attacked by a numerous party of the Moors, when De Vian,
and some others under him, at the expense of their own lives, purchased
the safe retreat of their sovereign.
[532] _Two brother-heroes shine. _--The sons of John I. Don Pedro was
called the Ulysses of his age, on account both of his eloquence and his
voyages. He visited almost every court of Europe, but he principally
distinguished himself in Germany, where, under the standards of the
Emperor Sigismond, he signalized his valour in the war against the
Turks. --CASTERA.
[533] _The glorious Henry. _--In pursuance of the reasons assigned in the
preface, the translator has here taken the liberty to make a
transposition in the order of his author. In Camoens, Don Pedro de
Menezes, and his son De Vian, conclude the description of the pictured
ensigns. Don Henry, the greatest man perhaps that ever Portugal
produced, has certainly the best title to close this procession of the
Lusian heroes. And, as he was the father of navigation, particularly of
the voyage of GAMA, to sum up the narrative with his encomium has even
some critical propriety.
These observations were suggested by the conduct of Camoens, whose
design, like that of Virgil, was to write a poem which might contain all
the triumphs of his country. As the shield of AEneas supplies what could
not be introduced in the vision of Elysium, so the ensigns of GAMA
complete the purpose of the third and fourth Lusiads. The use of that
long episode, the conversation with the King of Melinda, and its
connection with the subject, have been already observed. The seeming
episode of the pictures, while it fulfills the promise--
_And all my country's wars the song adorn,_
is also admirably connected with the conduct of the poem. The Hindoos
naturally desire to be informed of the country, the history, and power
of their foreign visitors, and Paulus sets it before their eyes. In
every progression of the scenery the business of the poem advances. The
regent and his attendants are struck with the warlike grandeur and power
of the strangers, and to accept of their friendship, or to prevent the
forerunners of so martial a nation from carrying home the tidings of the
discovery of India, becomes the great object of their consideration.
[534] _But ah, forlorn, what shame to barb'rous pride. _--In the
original. --
_Mas faltamlhes pincel, faltamlhes cores,
Honra, premio, favor, que as artes criao. _
"But the pencil was wanting, colors were wanting, honour, reward,
favour, the nourishers of the arts. " This seemed to the translator as in
impropriety, and contrary to the purpose of the whole speech of Paulus,
which was to give the catual a high idea of Portugal. In the fate of the
imaginary painter, the Lusian poet gives us the picture of his own,
resentment wrung this impropriety from him. The spirit of the complaint,
however, is preserved in the translation. The couplet--
"Immortal fame his deathless labours gave;
Poor man, he sunk neglected to the grave! "
is not in the original. It is the sigh of indignation over the unworthy
fate of the unhappy Camoens.
[535] _The ghost-like aspect and the threat'ning look. _--Mohammed, by
some historians described as of a pale livid complexion, and _trux
aspectus et vox terribilis_, of a fierce threatening aspect, voice, and
demeanour.
[536]
_When, softly usher'd by the milky dawn,
The sun first rises. --_
"I deceive myself greatly," says Castera, "if this simile is not the
most noble and the most natural that can be found in any poem. It has
been imitated by the Spanish comedian, the illustrious Lopez de Vega, in
his comedy of Orpheus and Eurydice, act i. sc. 1:--
"_Como mirar puede ser
El sol al amanecer,
I quando se enciende, no. _"
Castera adds a very loose translation of these Spanish lines in French
verse. The literal English is, _As the sun may be beheld at its rising,
but, when illustriously kindled, cannot_. Naked, however, as this is,
the imitation of Camoens is evident. As Castera is so very bold in his
encomium of this fine simile of the sun, it is but justice to add his
translation of it, together with the original Portuguese, and the
translation of Fanshaw. Thus the French translator:--
_Les yeux peuvent soutenir la clarte du soleil naissant, mais lorsqu'il
s'est avance dans sa carriere lumineuse, et que ses rayons repandent les
ardeurs du midi, on tacherait en vain de l'envisager; un prompt
aveuglement serait le prix de cette audace. _
Thus elegantly in the original:--
"Em quanto he fraca a forca desta gente,
Ordena como em tudo se resista,
Porque quando o Sol sahe, facilmente
Se pode nelle por a aguda vista:
Porem despois que sobe claro, & ardente,
Se a agudeza dos olhos o conquista
Tao cega fica, quando ficareis,
Se raizes criar lhe nao tolheis. "
And thus humbled by Fanshaw:--
"_Now_ whilst this people's strength is not yet knit,
Think how ye may resist them by all ways.
For when the _Sun_ is in his _nonage_ yit,
Upon his _morning beauty_ men may gaze;
But let him once up to his _zenith_ git,
He strikes them _blind_ with his _meridian rays_;
So _blind_ will ye be, if ye look not too't,
If ye permit these _cedars_ to take root. "
[537]
_Around him stand,
With haggard looks, the hoary Magi band. --_
The Brahmins, the diviners of India. Ammianus Marcellinus, l. 23, says,
that the Persian Magi derived their knowledge from the Brachmanes of
India. And Arrianus, l. 7, expressly gives the Brahmins the name of
Magi. The Magi of India, says he, told Alexander, on his pretensions to
divinity, that in everything he was like other men, except that he took
less rest, and did more mischief. The Brahmins are never among modern
writers called Magi.
[538] _The hov'ring demon gives the dreadful sign. _--This has an
allusion to the truth of history. Barros relates, that an anger being
brought before the Zamorim, "_Em hum vaso de agua l'he mostrara hunas
naos, que vin ham de muy longe para a India, e que a gente d'ellas seria
total destruicam dos Mouros de aquellas partes. _--In a vessel of water
he showed him some ships which from a great distance came to India, the
people of which would effect the utter subversion of the Moors. " Camoens
has certainly chosen a more poetical method of describing this
divination, a method in the spirit of Virgil; nor in this is he inferior
to his great master. The supernatural flame which seizes on Lavinia
while assisting at the sacrifice alone excepted, every other part of the
augury of Latinus, and his dream in the Albunean forest, whither he went
to consult his ancestor, the god Faunus, in dignity and poetical
colouring, cannot come in comparison with the divination of the Magi,
and the appearance of the demon in the dream of the Moorish priest.
[539] _Th'eternal yoke. _--This picture, it may perhaps be said, is but a
bad compliment to the heroes of the Lusiad, and the fruits of their
discovery. A little consideration, however, will vindicate Camoens. It
is the demon and the enemies of the Portuguese who procure this
divination; everything in it is dreadful, on purpose to determine the
zamorim to destroy the fleet of GAMA. In a former prophecy of the
conquest of India (when the catual describes the sculpture of the royal
palace), our poet has been careful to ascribe the happiest effects to
the discovery of his heroes:--
"Beneath their sway majestic, wise, and mild,
Proud of her victors' laws, thrice happier India smil'd. "
[540] _So let the tyrant plead.
