He named the country Santa
Cruz, or Holy Cross; it was afterwards named Brazil, from the colour of
the wood with which it abounds.
Cruz, or Holy Cross; it was afterwards named Brazil, from the colour of
the wood with which it abounds.
Camoes - Lusiades
?
?
?
?
?
?
?
?
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? .
[659] _Other worlds the souls of beasts receive. _--That Queen Elizabeth
reigned in England, is not more certain than that the most ignorant
nations in all ages have had the idea of a state after death. The same
faculty which is conscious of existence whispers the wish for it; and,
so little acquainted with the deductions of reasoning have some tribes
been, that not only their animals, but even the ghosts of their domestic
utensils have been believed to accompany them to the islands of the
blessed. Long ere the voice of philosophy was heard, the opinion of an
after state was popular in Greece. The works of Homer bear incontestable
evidence of this. And there is not a feature in the history of the human
mind better ascertained, than that no sooner did speculation seize upon
the topic, than belief declined, and, as the great Bacon observes, the
most learned, became the most atheistical ages. The reason of this is
obvious. While the human mind is all simplicity, popular opinion is
cordially received; but, when reasoning begins, proof is expected, and
deficiency of demonstration being perceived, doubt and disbelief
naturally follow. Yet, strange as it may appear, if the writer's memory
does not greatly deceive him, these certain facts were denied by Hobbes.
If he is not greatly mistaken, that gentleman, who gave a wretched, a
most unpoetical translation of Homer, has so grossly misunderstood his
author, as to assert that his mention of a future state was not in
conformity to the popular opinion of his age, but only his own poetical
fiction. He might as well have assured us, that the sacrifices of Homer
had never any existence in Greece. But, as no absurdity is too gross for
some geniuses, our murderer of Homer, our Hobbes, has likewise asserted,
that the belief of the immortality of the human soul was the child of
pride and speculation, unknown in Greece till long after the appearance
of the Iliad.
[660] _Oh gentle Mecon. _--It was on the coast of Cochin-China, at the
mouth of this river, the Maekhaun, or Camboja of modern writers, that
Camoens suffered the unhappy shipwreck which rendered him the sport of
fortune during the remainder of his life. The literal rendering of the
Portuguese, which Mickle claims the liberty of improving, is, "On his
gentle, hospitable bosom shall he receive the song, wet from woful,
unhappy shipwreck, escaped from destroying tempests, from ravenous
dangers, the effect of the unjust sentence upon him whose lyre shall be
more renowned than enriched. "--_Ed. _
[661] _Here ere the cannon's rage in Europe roar'd. _--According to Le
Comte's memoirs of China, and those of other travellers, the mariner's
compass, fire-arms, and printing were known in that empire, long ere the
invention of these arts in Europe. But the accounts of Du Halde, Le
Comte, and the other Jesuits, are by no means to be depended on. It was
their interest (in order to gain credit in Europe and at the court of
Rome) to magnify the splendour of the empire where their mission lay,
and they have magnified it into romance itself. It is pretended, that
the Chinese used fire-arms in their wars with Zenghis Khan, and
Tamerlane; but it is also said that the Sogdians used cannon against
Alexander. The mention of any sulphurous composition in an old writer
is, with some, immediately converted into a regular tire of artillery.
The Chinese, indeed, on the first arrival of Europeans, had a kind of
mortars, which they called fire-pans, but they were utter strangers to
the smaller fire-arms. Verbiest, a Jesuit, was the first who taught them
to make brass cannon, set upon wheels. And, even so late as the hostile
menace which Anson gave them, they knew not how to level, or manage,
their ordnance to any advantage. Their printing is, indeed, much more
ancient than that of Europe, but it does not deserve the same name, the
blocks of wood with which they stamp their sheets being as inferior to
as they are different from the movable types of Europe. The Chinese have
no idea of the graces of fine writing; here, most probably, the fault
exists in their language; but the total want of nature in their
painting, and of symmetry in their architecture, in both of which they
have so long been experienced, afford a heavy accusation against their
genius. But, in planning gardens, and in the art of beautifying the face
of their country, they are unequalled. Yet, even in their boasted
gardening their genius stands accused. The art of ingrafting, so long
known to Europe, is still unknown to them. And hence their fruits are
vastly inferior in flavour to those of the western world. The amazing
wall of defence against the Tartars, though 1500 miles in extent, is a
labour inferior to the canals, lined on the sides with hewn stone, which
everywhere enrich, and adorn their country; some of which reach 1000
miles, and are of depth to carry vessels of burthen. These grand remains
of antiquity prove that there was a time when the Chinese were a much
more accomplished people than at present. Though their princes for many
centuries have discovered no such efforts of genius as these, the
industry of the people still remains, in which they rival, and resemble,
the Dutch. In every other respect they are the most unamiable of
mankind. Amazingly uninventive, for, though possessed of them, the arts
have made no progress among the Chinese these many centuries: even what
they were taught by the Jesuits is almost lost. So false in their
dealings, they boast that none but a Chinese can cheat a Chinese. The
crime which disgraces human nature, is in this nation of atheists, and
most stupid of all idolaters, common as _that charter'd libertine, the
air_. Destitute, even in idea, of that elevation of soul which is
expressed by the best sense of the word piety, in the time of calamity
whole provinces are desolated by self-murder; an end, as Hume says, of
some of the admired names of antiquity, not unworthy of so detestable a
character. And, as it is always found congenial to baseness of heart,
the most dastardly cowardice completes the description of that of the
Chinese.
Unimproved as their arts is their learning. Though their language
consists of few words, it is almost impossible for a stranger to attain
the art of speaking it. And what a European learns ere he is seven years
old, to read, is the labour of the life of a Chinese. In place of our 24
letters, they have more than 60,000 marks, which compose their writings:
and their paucity of words, all of which may be attained in a few hours,
requires such an infinite variety of tone and action, that the slightest
mistake in modulation renders the speaker unintelligible. And in
addressing a great man, in place of "my Lord," you may call him a
_beast_, the word being the some, all the difference consisting in the
tone of it. A language like this must ever be a bar to the progress and
accomplishments of literature. Of medicine they are very ignorant. The
ginseng, which they pretended was a universal remedy, is found to be a
root of no singular virtue. Their books consist of odes without poetry,
and of moral maxims, excellent in themselves, but without investigation
or reasoning. For, to philosophical discussion and metaphysics they seem
utterly strangers; and, when taught mathematics by the Jesuits, their
greatest men were lost in astonishment. Whatever their political wisdom
has been, at present it is narrow and barbarous. Jealous lest strangers
should steal their arts--arts which are excelled at Dresden, and other
parts of Europe--they preclude themselves from the great advantages
which arise from an intercourse with civilized nations. Yet, in the laws
which they impose on every foreign ship which enters their ports for
traffic, they even exceed the cunning and avarice of the Dutch. In their
internal policy the military government of Rome under the emperors is
revived, with accumulated barbarism. In every city and province the
military are the constables and peace officers. What a picture is this!
Nothing but Chinese or Dutch industry could preserve the traffic and
population of a country under the control of armed ruffians. But, hence
the emperor has leisure to cultivate his gardens, and to write
despicable odes to his concubines.
Whatever was their most ancient doctrine, certain it is that the
legislators who formed the present system of China presented to their
people no other object of worship than _Tien Kamti_, the material
heavens and their influencing power; by which an intelligent principle
is excluded. Yet, finding that the human mind in the rudest breasts is
conscious of its weakness, and prone to believe the occurrences of life
under the power of lucky or unlucky observances, they permitted their
people the use of sacrifices to those Lucretian gods of superstitious
fear. Nor was the principle of devotion, imprinted by Heaven in the
human heart, alone perverted; another unextinguishable passion was also
misled. On tablets, in every family, are written the names of the last
three of their ancestors, added to each, "Here rests his soul:" and
before these tablets they burn incense, and pay adoration. Confucius,
who, according to their histories, had been in the West about 500 years
before the Christian era, appears to be only the confirmer of their old
opinions; but the accounts of him and his doctrine are involved in
uncertainty. In their places of worship, however, boards are act up,
inscribed, "This is the seat of the soul of Confucius," and to these,
and their ancestors, they celebrate solemn sacrifices, without seeming
to possess any idea of the intellectual existence of the departed soul.
The Jesuit Ricci, and his brethren of the Chinese mission, _very
honestly_ told their converts, that _Tien_ was the God of the
Christians, and that the label of Confucius was the term by which they
expressed His divine majesty. But, after a long and severe scrutiny at
the court of Rome, Tien was found to signify nothing more than
_heavenly_ or _universal matter_, and the Jesuits of China were ordered
to renounce this heresy. Among all the sects who worship different idols
in China, there is only one which has any tolerable idea of the
immortality of the soul; and among these, says Leland, Christianity at
present obtains some footing. But the most interesting particular of
China yet remains to be mentioned. Conscious of the obvious tendency,
Voltaire and others have triumphed in the great antiquity of the
Chinese, and in the distant period they ascribe to the creation. But the
bubble cannot bear the touch. If some Chinese accounts fix the era of
creation 40000 years ago, others are contented with no less than 884953.
But who knows not that every nation has its Geoffry of Monmouth? And we
have already observed the legends which took their rise from the Annus
Magnus of the Chaldean and Egyptian astronomers, an apparent revolution
of the stars, which in reality has no existence. To the fanciful who
held this Annus Magnus, it seemed hard to suppose that our world was in
its first revolution of the great year, and to suppose that many were
past was easy. And, that this was the case, we have absolute proof in
the doctrines of the Brahmins, who, though they talk of hundreds of
thousands of years which are past, yet confess, that this, the fourth
world, has not yet attained its 6000th year. And much within this
compass are all the credible proofs of Chinese antiquity comprehended.
To three heads all three proofs are reduceable--their form of
government, which, till the conquest of the Tartars in 1644, bore the
marks of the highest antiquity; their astronomical observations; and
their history.
Simply and purely patriarchal, every father was the magistrate in his
own family; and the emperor, who acted by his substitutes, the
Mandarins, was venerated and obeyed as the father of all. The most
passive submission to authority thus branched out was inculcated by
Confucius, and their other philosophers, as the greatest duty of
morality. But, if there is an age in sacred or profane history where the
manners of mankind are thus delineated, no superior antiquity is proved
by the form of Chinese government. Their ignorance of the very ancient
art of ingrafting fruit-trees, and the state of their language (like the
Hebrew in its paucity of words), a paucity characteristic of the ages
when the ideas of men required few syllables to clothe them, prove
nothing farther than the early separation of the Chinese colony{*} from
the rest of mankind; nothing farther, except that they have continued
till very lately without any material intercourse with the other nations
of the world.
{*} The Chinese colony! Yes, let philosophy smile; let her talk of the
different species of men which are found in every country; let her brand
as absurd the opinion of Montesquieu, which derives all the human race
from one family. Let her enjoy her triumph. Peace to her insolence,
peace to her dreams and her reveries. But let common sense be contented
with the demonstration (See Whiston, Bentley, etc. ) that a creation in
every country is not wanted, and that one family is sufficient in every
respect for the purpose. If philosophy will talk of black and white men
as different in species, let common sense ask her for a demonstration,
that climate and manner of life cannot produce this difference; and let
her add, that there is the strongest presumptive experimental proof that
the difference thus happens. If philosophy draw her inferences from the
different passions of different tribes; let common sense reply, that
stripped of every accident of brutalization and urbanity, the human mind
in all its faculties, all its motives, hopes and fears, is most
wonderfully the same in every age and country. If philosophy talk of the
impossibility of peopling distant islands and continents from one
family, let common sense tell her to read Bryant's Mythology. If
philosophy asserts that the Kelts wherever they came found aborigines,
let common sense reply, there were tyrants enough almost 2000 years
before their emigrations, to drive the wretched survivors of slaughtered
hosts to the remotest wilds. She may also add, that many islands have
been found which bore not one trace of mankind, and that even Otaheite
bears the evident marks of receiving its inhabitants from a shipwreck,
its only animals being the hog, the dog, and the rat. In a word, let
common sense say to philosophy, "I open my egg with a pen-knife, but you
open yours with the blow of a sledge hammer. "
A continued succession of astronomical observations, for 4000 years, was
claimed by the Chinese, when they were first visited by the Europeans.
Voltaire, that _son of truth_, has often with great triumph mentioned
the indubitable proofs of Chinese antiquity; but at these times he must
have received his information from the same dream which told him that
Camoens accompanied his friend GAMA in the voyage which discovered the
East Indies. If Voltaire and his disciples will talk of Chinese
astronomy, and the 4000 years antiquity of its perfection, let them
enjoy every consequence which may possibly result from it. But let them
allow the same liberty to others. Let them allow others to draw _their_
inferences from a few stubborn facts, facts which demonstrate the
ignorance of the Chinese in astronomy. The earth, they imagined, was a
great plain, of which their country was the midst; and so ignorant were
they of the cause of eclipses, that they believed the sun and moon were
assaulted, and in danger of being devoured by a huge dragon. The stars
were considered as the directors of human affairs, and thus their
boasted astronomy ends in that silly imposition, judicial astrology.
Though they had made some observations on the revolutions of the
planets, and though in the emperor's palace there was an observatory,
the first apparatus of proper instruments ever known in China was
introduced by Father Verbiest. After this it need scarcely be added,
that their astronomical observations which pretend an antiquity of 4000
years, are as false as a Welch genealogy, and that the Chinese
themselves, when instructed by the Jesuits, were obliged to own that
their calculations were erroneous and impossible. The great credit and
admiration which their astronomical and mathematical knowledge procured
to the Jesuits, afford an indubitable confirmation of these facts.
Ridiculous as their astronomical, are their historical antiquities.
After all Voltaire has said of it, the oldest date to which their
history pretends is not much above 4000 years. During this period 236
kings have reigned, of 22 different families. The first king reigned 100
years, then we have the names of some others, but without any detail of
actions, or that concatenation of events which distinguishes authentic
history. That mark of truth does not begin to appear for upwards of 2000
years of the Chinese legends. Little more than the names of kings, and
these often interrupted with wide chasms, compose all the annals of
China, till about the period of the Christian era. Something like a
history then commences, but that is again interrupted by a wide chasm,
which the Chinese know not how to fill up otherwise, than by asserting
that a century or two elapsed in the time, and that at such a period a
new family mounted the throne. Such is the history of China, full
brother in every family feature to those Monkish tales, which sent a
daughter of Pharoah to be queen of Scotland, which sent Brutus to
England, and a grandson of Noah to teach school among the mountains in
Wales.
[662] _Immense the northern wastes their horrors spread. _--Tartary,
Siberia, Samoyada, Kamtchatka, etc. A short account of the Grand Lama of
Thibet Tartary shall complete our view of the superstitions of the East.
While the other pagans of Asia worship the most ugly monstrous idols,
the Tartars of Thibet adore a real living god. He sits cross-legged on
his throne, in the great temple, adorned with gold and diamonds. He
never speaks, but sometimes elevates his hand in token that he approves
of the prayers of his worshippers. He is a ruddy well-looking young man,
about 25 or 27, and is the most miserable wretch on earth, being the
mere puppet of his priests, who dispatch him whenever age or sickness
make any alteration in his features; and another, instructed to act his
part, is put in his place. Princes of very distant provinces send
tribute to this deity and implore his blessing, and, as Voltaire has
merrily told us, think themselves secure of benediction if favoured with
something from his godship, esteemed more sacred than the hallowed
cow-dung of the Brahmins.
[663] _How bright a silver mine. _--By this beautiful metaphor (omitted
by Castera) Camoens alludes to the great success, which in his time
attended the Jesuit missionaries in Japan. James I. sent an embassy to
the sovereign, and opened a trade with this country, but it was soon
suffered to decline. The Dutch are the only Europeans who now traffic
with the Japanese, which it is said they obtain by trampling on the
cross and by abjuring the Christian name. In religion the Japanese are
much the same as their neighbours of China. And in the frequency of
self-murder, says Voltaire, they vie with their brother islanders of
England.
[664] _The ground they touch not. _--These are commonly called the birds
of Paradise. It was the old erroneous opinion that they always soared in
the air, and that the female hatched her young on the back of the male.
Their feathers bear a mixture of the most beautiful azure, purple, and
golden colours, which have a fine effect in the rays of the sun.
[665] _From hence the pilgrim brings the wondrous tale. _--Streams of
this kind are common in many countries. Castera attributes this quality
to the excessive coldness of the waters, but this is a mistake. The
waters of some springs are impregnated with sparry particles, which
adhering to the herbage, or the clay, on the banks of their channel,
harden into stone, and incrust the original retainers.
[666] _Here from the trees the gum. _--Benzoin, a species of
frankincense. The oil mentioned in the next line, is that called the
rock oil, petroleum, a black fetid mineral oil, good for bruises and
sprains.
[667] _Wide forests there beneath Maldivia's tide. _--A sea plant,
resembling the palm, grows in great abundance in the bays about the
Maldivian islands. The boughs rise to the top of the water, and bear a
kind of apple, called the coco of Maldivia, which is esteemed an
antidote against poison.
[668] _The tread of sainted footstep. _--The imprint of a human foot is
found on the high mountain, called the Pic of Adam. Legendary tradition
says, that Adam, after he was expelled from Paradise, did penance 300
years on this hill, on which he left the print of his footstep. This
tale seems to be Jewish, or Mohammedan; for the natives, according to
Captain Knox (who was twenty years a captive in Ceylon), pretend the
impression was made by the god Budha, when he ascended to heaven, after
having, for the salvation of mankind, appeared on the earth. His priests
beg charity for the sake of Budha, whose worship they perform among
groves of the Bogahah-tree, under which, when on earth, they say he
usually sat and taught.
[669] _And lo, the Island of the Moon. _--Madagascar is thus named by the
natives.
[670] The kingfishers.
[671] _Now to the West, by thee, great chief, is given. _--The sublimity
of this eulogy on the expedition of the Lusiad has been already
observed. What follows is a natural completion of the whole; and, the
digressive exclamation at the end excepted, is exactly similar to the
manner in which Homer has concluded the Iliad.
[672] _Near either pole. _--We are now presented with a beautiful view of
the American world. Columbus discovered the West Indies before, but not
the continent till 1498--the year after GAMA sailed from Lisbon.
[673] _The first bold hero. _--Cabral, the first after GAMA who sailed to
India, was driven by tempest to the Brazils, a proof that more ancient
voyagers might have met with the same fate.
He named the country Santa
Cruz, or Holy Cross; it was afterwards named Brazil, from the colour of
the wood with which it abounds. It is one of the finest countries in the
new world.
[674] _To match thy deeds shall Magalhaens aspire. _--Camoens, though he
boasts of the actions of Magalhaens as an honour to Portugal, yet
condemns his defection to the King of Spain, and calls him--
_O Magalhaens, no feito com verdade
Portuguez, porem nao na lealdade. _
"In deeds truly a Portuguese, but not in loyalty. " And others have
bestowed upon him the name of traitor, but perhaps undeservedly. Justice
to the name of this great man requires an examination of the charge. Ere
he entered into the service of the King of Spain by a solemn act, he
unnaturalized himself. Osorius is very severe against this unavailing
rite, and argues that no injury which a prince may possibly give, can
authorize a subject to act the part of a traitor against his native
country. This is certainly true, but it is not strictly applicable to
the case of Magalhaens. Many eminent services performed in Africa and
India entitled him to a certain allowance, which, though inconsiderable
in itself, was esteemed as the reward of distinguished merit, and
therefore highly valued. For this Magalhaens petitioned in vain. He
found, says Faria, that the malicious accusations of some men had more
weight with his sovereign than all his services. After this unworthy
repulse, what patronage at the Court of Lisbon could he hope? And though
no injury can vindicate the man who draws his sword against his native
country, yet no moral duty requires that he who has some important
discovery in meditation should stifle his design, if uncountenanced by
his native prince. It has been alleged, that he embroiled his country in
disputes with Spain. But neither is this strictly applicable to the
neglected Magalhaens. The courts of Spain and Portugal had solemnly
settled the limits within which they were to make discoveries and
settlements, and within these did Magalhaens and the court of Spain
propose that his discoveries should terminate. And allowing that his
calculations might mislead him beyond the bounds prescribed to the
Spaniards, still his apology is clear, for it would have been injurious
to each court, had he supposed that the faith of the boundary treaty
would be trampled upon by either power. If it is said that he
aggrandized the enemies of his country, the Spaniards, and introduced
them to a dangerous rivalship with the Portuguese settlements; let the
sentence of Faria on this subject be remembered: "Let princes beware,"
says he, "how by neglect or injustice they force into desperate actions
the men who have merited rewards. "
In the end of the 15th and beginning of the 16th centuries, the spirit
of discovery broke forth in its greatest vigour. The East and the West
had been visited by GAMA and Columbus; and the bold idea of sailing to
the East by the West was revived by Magalhaens. Revived, for misled by
Strabo and Pliny, who place India near to the west of Spain, Columbus
expecting to find the India of the ancients when he landed on
Hispaniola, thought he had discovered the Ophir of Solomon. And hence
the name of Indies was given to that and the neighbouring islands.
Though America and the Moluccas were now found to be at a great
distance, the genius of Magalhaens still suggested the possibility of a
western passage. And accordingly, possessed of his great design, and
neglected with contempt at home, he offered his service to the court of
Spain, and was accepted. With five ships and 250 men he sailed from
Spain in September, 1519, and after many difficulties, occasioned by
mutiny and the extreme cold, he entered the great Pacific Ocean or South
Seas by those straits which bear his Spanish name Magellan. From these
straits, in the 52-1/2 degree of southern latitude, he traversed that
great ocean, till in the 10th degree of north latitude he landed on the
island of Subo or Marten. The king of this country was then at war with
a neighbouring prince, and Magalhaens, on condition of his conversion to
Christianity, became his auxiliary. In two battles the Spaniards were
victorious, but in the third, Magalhaens, together with one Martinho, a
judicial astrologer, whom he usually consulted, was unfortunately
killed. Chagrined with the disappointment of promised victory, the new
baptised king of Subo made peace with his enemies, and having invited to
an entertainment the Spaniards on shore, he treacherously poisoned them
all. The wretched remains of the fleet arrived at the Portuguese
settlements in the isles of Banda and Ternate, where they were received,
says Faria, as friends, and not as intruding strangers; a proof that the
boundary treaty was esteemed sufficiently sacred. Several of the
adventurers were sent to India, and from thence to Spain, in Portuguese
ships, one ship only being in a condition to return to Europe by the
Cape of Good Hope. This vessel, named the _Victoria_, however, had the
honour to be the first which ever surrounded the globe; an honour by
some ignorantly attributed to the ship of Sir Francis Drake. Thus
unhappily ended, says Osorius, the expedition of Magalhaens. But the
good bishop was mistaken, for a few years after he wrote, and somewhat
upwards of fifty after the return of the _Victoria_, Philip II. of Spain
availed himself of the discoveries of Magalhaens. And the navigation of
the South Seas between Spanish America and the Asian Archipelago, at
this day forms the basis of the power of Spain: a basis, however, which
is at the mercy of Great Britain, while her ministers are wise enough to
preserve her great naval superiority. A Gibraltar in the South Seas is
only wanting. But when this is mentioned, who can withhold his eyes from
the isthmus of Darien--the rendezvous appointed by nature for the fleets
which may one day give law to the Pacific and Atlantic Oceans: a
settlement which to-day might have owned subjection to Great Britain, if
justice and honour had always presided in the cabinet of William the
Third?
[675] _A land of giants. _--The Patagonians. Various are the fables of
navigators concerning these people. The Spaniards who went with
Magalhaens affirmed they were about ten feet in height, since which
voyage they have risen and fallen in their stature, according to the
different humours of our sea wits.
[676] _The goddess spake. _--We are now come to the conclusion of the
fiction of the island of Venus, a fiction which is divided into three
principal parts. In each of these the poetical merit is obvious, nor
need we fear to assert, that the happiness of our author, in uniting all
these parts together in one great episode, would have excited the
admiration of Longinus. The heroes of the Lusiad receive their reward in
the Island of Love. They are led to the palace of Thetis, where, during
a divine feast, they hear the glorious victories and conquests of the
heroes who are to succeed them in their Indian expedition, sung by a
siren; and the face of the globe itself, described by the goddess,
discovers the universe, and particularly the extent of the eastern
world, now given to Europe by the success of GAMA. Neither in grandeur,
nor in happiness of completion, may the AEneid or Odyssey be mentioned in
comparison. The Iliad alone, in epic conduet (as already observed) bears
a strong resemblance. But however great in other views of poetical
merit, the games at the funeral of Patroclus, and the redemption of the
body of Hector, considered as the interesting conclusion of a great
whole, can never in propriety and grandeur be brought into competition
with the admirable episode which concludes the poem on the discovery of
India.
Soon after the appearance of the Lusiad, the language of Spain was also
enriched with an heroic poem, the author of which has often imitated the
Portuguese poet, particularly in the fiction of the globe of the world,
which is shown to GAMA. In the _Araucana_, a globe, surrounded with a
radiant sphere, is also miraculously supported in the air; and on this
an enchanter shows to the Spaniards the extent of their dominions in the
new world. But Don Alonzo d'Arcilla is in this, as in every other part
of his poem, greatly inferior to the poetical spirit of Camoens. Milton,
whose poetical conduct in concluding the action of his Paradise Lost, as
already pointed out, seems formed upon the Lusiad, appears to have had
this passage particularly in his eye. For, though the machinery of a
visionary sphere was rather improper for the situation of his
personages, he has, nevertheless, though at the expense of an impossible
supposition, given Adam a view of the terrestrial globe. Michael sets
the father of mankind on a mountain--
"From whose top
The hemisphere of earth in clearest ken
Stretch'd out to th' amplest reach of prospect lay. . . .
His eye might there command wherever stood
City of old or modern fame, the seat
Of mightiest empire, from the destin'd walls
Of Cambalu . . .
On Europe thence and where Rome was to sway
The world. "
And even the mention of America seems copied by Milton:--
"In spirit perhaps he also saw
Rich Mexico, the seat of Montezume,
And Cusco in Peru, the richer seat
Of Atabalipa, and yet unspoil'd
Guiana, whose great city Geryon's sons
Call El Dorado. "
It must also be owned by the warmest admirer of the Paradise Lost, that
the description of America in Camoens--
"Vedes a grande terra, que contina
Vai de Calisto ao sen contrario polo--
To farthest north that world enormous bends,
And cold beneath the southern pole-star ends,"
conveys a bolder and a grander idea than all the names enumerated by
Milton.
Some short account of the writers whose authorities have been adduced in
the course of these notes may not now be improper. Fernando Lopez de
Castagneda went to India on purpose to do honour to his countrymen, by
enabling himself to record their actions and conquests in the East. As
he was one of the first writers on that subject, his geography is often
imperfect. This defect is remedied in the writings of John de Barros,
who was particularly attentive to this head. But the two most eminent,
as well as fullest, writers on the transaction of the Portuguese in the
East, are Manuel de Faria y Sousa, knight of the Order of Christ, and
Hieronimus Osorius, bishop of Sylves. Faria, who wrote in Spanish, was a
laborious inquirer, and is very full and circumstantial. With honest
indignation he rebukes the rapine of commanders and the errors and
unworthy resentments of kings. But he is often so drily particular, that
he may rather be called a journalist than an historian. And by this
uninteresting minuteness, his style, for the greatest part, is rendered
inelegant. The Bishop of Sylves, however, claims a different character.
His Latin is elegant, and his manly and sentimental manner entitles him
to the name of historian, even where a Livy or a Tacitus are mentioned.
But a sentence from himself, unexpected in a father of the communion of
Rome, will characterize the liberality of his mind. Talking of the edict
of King Emmanuel, which compelled the Jews to embrace Christianity under
severe persecution: "Nec ex lege, nec ex religione factum . . . tibi
assumas," says he, "ut libertatem voluntatis impedias, et vincula
mentibus effrenatis injicias? At id neque fleri potest, neque Christi
sanctissimum numen approbat. Voluntarium enim sacrificium non vi malo
coactum ab hominibus expetit: neque vim mentibus inferri, sed voluntates
ad studium verae religionis allici et invitari jubet. "
It is said, in the preface to Osorius, that his writings were highly
esteemed by Queen Mary of England, wife of Philip II. What a pity is it,
that this manly indignation of the good bishop against the impiety of
religious persecution, made no impression on the mind of that bigoted
princess!
[677] _And the wide East is doom'd to Lusian sway. _--Thus, in all the
force of ancient simplicity, and the true sublime, ends the poem of
Camoens. What follows is one of those exuberances we have already
endeavoured to defend in our author, nor in the strictest sense is this
concluding one without propriety. A part of the proposition of the poem
is artfully addressed to King Sebastian, and he is now called upon in an
address (which is an artful second part to the former), to behold and
preserve the glories of his throne.
[678] _And John's bold path and Pedro's course pursue. _--John I. and
Pedro the Just, two of the greatest of the Portuguese monarchs.
[679] _Reviv'd, unenvied. _--Thus imitated, or rather translated into
Italian by Guarini:--
"Con si sublime stil' forse cantato
Havrei del mio Signor l'armi e l'honori,
Ch' or non havria de la Meonia tromba
Da invidiar Achille. "
Similarity of condition, we have already observed, produced similarity
of complaint and sentiment in Spenser and Camoens. Each was unworthily
neglected by the grandees of his age, yet both their names will live,
when the remembrance of the courtiers who spurned them shall _sink
beneath their mountain tombs_. These beautiful stanzas from Phinehas
Fletcher on the memory of Spenser, may also serve as an epitaph for
Camoens. The unworthy neglect, which was the lot of the Portuguese bard,
but too well appropriates to him the elegy of Spenser. And every reader
of taste, who has perused the Lusiad, will think of the Cardinal
Henrico, and feel the indignation of these manly lines:--
"Witness our Colin{*}, whom tho' all the Graces
And all the Muses nurst; whose well-taught song
Parnassus' self and Glorian{**} embraces,
And all the learn'd and all the shepherds throng;
Yet all his hopes were crost, all suits denied;
Discouraged, scorn'd, his writings vilified:
Poorly (poor man) he liv'd; poorly (poor man) he died.
"And had not that great hart (whose honoured head{***}
All lies full low) pitied thy woful plight,
There hadst thou lien unwept, unburied,
Unblest, nor graced with any common rite;
Yet shalt thou live, when thy great foe{****} shall sink
Beneath his mountain tombe, whose fame shall stink;
And time his blacker name shall blurre with blackest ink. "
{*} Colin Clout, Spenser.
{**} Glorian, Elizabeth in the Faerie Queen.
{***} The Earl of Essex.
{****} Lord Burleigh.
[680] Achilles, son of Peleus.
End of the Project Gutenberg EBook of The Lusiad, by Luis de Camoes
*** END OF THIS PROJECT GUTENBERG EBOOK THE LUSIAD ***
***** This file should be named 32528-0. txt or 32528-0. zip *****
This and all associated files of various formats will be found in:
http://www. gutenberg. org/3/2/5/2/32528/
Produced by Chuck Greif and the Online Distributed
Proofreading Team at http://www. pgdp. net (This book was
produced from scanned images of public domain material
from the Google Print project. )
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you! ) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://gutenberg. org/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1. A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1. E. 8.
1. B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1. C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1. E below.
1. C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
1. D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1. E. Unless you have removed all references to Project Gutenberg:
1. E. 1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www. gutenberg. org
1. E. 2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1. E. 1
through 1. E. 7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1. E. 8 or
1. E. 9.
1. E. 3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1. E. 1 through 1. E. 7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1. E. 4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1. E. 5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1. E. 1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1. E. 6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? .
[659] _Other worlds the souls of beasts receive. _--That Queen Elizabeth
reigned in England, is not more certain than that the most ignorant
nations in all ages have had the idea of a state after death. The same
faculty which is conscious of existence whispers the wish for it; and,
so little acquainted with the deductions of reasoning have some tribes
been, that not only their animals, but even the ghosts of their domestic
utensils have been believed to accompany them to the islands of the
blessed. Long ere the voice of philosophy was heard, the opinion of an
after state was popular in Greece. The works of Homer bear incontestable
evidence of this. And there is not a feature in the history of the human
mind better ascertained, than that no sooner did speculation seize upon
the topic, than belief declined, and, as the great Bacon observes, the
most learned, became the most atheistical ages. The reason of this is
obvious. While the human mind is all simplicity, popular opinion is
cordially received; but, when reasoning begins, proof is expected, and
deficiency of demonstration being perceived, doubt and disbelief
naturally follow. Yet, strange as it may appear, if the writer's memory
does not greatly deceive him, these certain facts were denied by Hobbes.
If he is not greatly mistaken, that gentleman, who gave a wretched, a
most unpoetical translation of Homer, has so grossly misunderstood his
author, as to assert that his mention of a future state was not in
conformity to the popular opinion of his age, but only his own poetical
fiction. He might as well have assured us, that the sacrifices of Homer
had never any existence in Greece. But, as no absurdity is too gross for
some geniuses, our murderer of Homer, our Hobbes, has likewise asserted,
that the belief of the immortality of the human soul was the child of
pride and speculation, unknown in Greece till long after the appearance
of the Iliad.
[660] _Oh gentle Mecon. _--It was on the coast of Cochin-China, at the
mouth of this river, the Maekhaun, or Camboja of modern writers, that
Camoens suffered the unhappy shipwreck which rendered him the sport of
fortune during the remainder of his life. The literal rendering of the
Portuguese, which Mickle claims the liberty of improving, is, "On his
gentle, hospitable bosom shall he receive the song, wet from woful,
unhappy shipwreck, escaped from destroying tempests, from ravenous
dangers, the effect of the unjust sentence upon him whose lyre shall be
more renowned than enriched. "--_Ed. _
[661] _Here ere the cannon's rage in Europe roar'd. _--According to Le
Comte's memoirs of China, and those of other travellers, the mariner's
compass, fire-arms, and printing were known in that empire, long ere the
invention of these arts in Europe. But the accounts of Du Halde, Le
Comte, and the other Jesuits, are by no means to be depended on. It was
their interest (in order to gain credit in Europe and at the court of
Rome) to magnify the splendour of the empire where their mission lay,
and they have magnified it into romance itself. It is pretended, that
the Chinese used fire-arms in their wars with Zenghis Khan, and
Tamerlane; but it is also said that the Sogdians used cannon against
Alexander. The mention of any sulphurous composition in an old writer
is, with some, immediately converted into a regular tire of artillery.
The Chinese, indeed, on the first arrival of Europeans, had a kind of
mortars, which they called fire-pans, but they were utter strangers to
the smaller fire-arms. Verbiest, a Jesuit, was the first who taught them
to make brass cannon, set upon wheels. And, even so late as the hostile
menace which Anson gave them, they knew not how to level, or manage,
their ordnance to any advantage. Their printing is, indeed, much more
ancient than that of Europe, but it does not deserve the same name, the
blocks of wood with which they stamp their sheets being as inferior to
as they are different from the movable types of Europe. The Chinese have
no idea of the graces of fine writing; here, most probably, the fault
exists in their language; but the total want of nature in their
painting, and of symmetry in their architecture, in both of which they
have so long been experienced, afford a heavy accusation against their
genius. But, in planning gardens, and in the art of beautifying the face
of their country, they are unequalled. Yet, even in their boasted
gardening their genius stands accused. The art of ingrafting, so long
known to Europe, is still unknown to them. And hence their fruits are
vastly inferior in flavour to those of the western world. The amazing
wall of defence against the Tartars, though 1500 miles in extent, is a
labour inferior to the canals, lined on the sides with hewn stone, which
everywhere enrich, and adorn their country; some of which reach 1000
miles, and are of depth to carry vessels of burthen. These grand remains
of antiquity prove that there was a time when the Chinese were a much
more accomplished people than at present. Though their princes for many
centuries have discovered no such efforts of genius as these, the
industry of the people still remains, in which they rival, and resemble,
the Dutch. In every other respect they are the most unamiable of
mankind. Amazingly uninventive, for, though possessed of them, the arts
have made no progress among the Chinese these many centuries: even what
they were taught by the Jesuits is almost lost. So false in their
dealings, they boast that none but a Chinese can cheat a Chinese. The
crime which disgraces human nature, is in this nation of atheists, and
most stupid of all idolaters, common as _that charter'd libertine, the
air_. Destitute, even in idea, of that elevation of soul which is
expressed by the best sense of the word piety, in the time of calamity
whole provinces are desolated by self-murder; an end, as Hume says, of
some of the admired names of antiquity, not unworthy of so detestable a
character. And, as it is always found congenial to baseness of heart,
the most dastardly cowardice completes the description of that of the
Chinese.
Unimproved as their arts is their learning. Though their language
consists of few words, it is almost impossible for a stranger to attain
the art of speaking it. And what a European learns ere he is seven years
old, to read, is the labour of the life of a Chinese. In place of our 24
letters, they have more than 60,000 marks, which compose their writings:
and their paucity of words, all of which may be attained in a few hours,
requires such an infinite variety of tone and action, that the slightest
mistake in modulation renders the speaker unintelligible. And in
addressing a great man, in place of "my Lord," you may call him a
_beast_, the word being the some, all the difference consisting in the
tone of it. A language like this must ever be a bar to the progress and
accomplishments of literature. Of medicine they are very ignorant. The
ginseng, which they pretended was a universal remedy, is found to be a
root of no singular virtue. Their books consist of odes without poetry,
and of moral maxims, excellent in themselves, but without investigation
or reasoning. For, to philosophical discussion and metaphysics they seem
utterly strangers; and, when taught mathematics by the Jesuits, their
greatest men were lost in astonishment. Whatever their political wisdom
has been, at present it is narrow and barbarous. Jealous lest strangers
should steal their arts--arts which are excelled at Dresden, and other
parts of Europe--they preclude themselves from the great advantages
which arise from an intercourse with civilized nations. Yet, in the laws
which they impose on every foreign ship which enters their ports for
traffic, they even exceed the cunning and avarice of the Dutch. In their
internal policy the military government of Rome under the emperors is
revived, with accumulated barbarism. In every city and province the
military are the constables and peace officers. What a picture is this!
Nothing but Chinese or Dutch industry could preserve the traffic and
population of a country under the control of armed ruffians. But, hence
the emperor has leisure to cultivate his gardens, and to write
despicable odes to his concubines.
Whatever was their most ancient doctrine, certain it is that the
legislators who formed the present system of China presented to their
people no other object of worship than _Tien Kamti_, the material
heavens and their influencing power; by which an intelligent principle
is excluded. Yet, finding that the human mind in the rudest breasts is
conscious of its weakness, and prone to believe the occurrences of life
under the power of lucky or unlucky observances, they permitted their
people the use of sacrifices to those Lucretian gods of superstitious
fear. Nor was the principle of devotion, imprinted by Heaven in the
human heart, alone perverted; another unextinguishable passion was also
misled. On tablets, in every family, are written the names of the last
three of their ancestors, added to each, "Here rests his soul:" and
before these tablets they burn incense, and pay adoration. Confucius,
who, according to their histories, had been in the West about 500 years
before the Christian era, appears to be only the confirmer of their old
opinions; but the accounts of him and his doctrine are involved in
uncertainty. In their places of worship, however, boards are act up,
inscribed, "This is the seat of the soul of Confucius," and to these,
and their ancestors, they celebrate solemn sacrifices, without seeming
to possess any idea of the intellectual existence of the departed soul.
The Jesuit Ricci, and his brethren of the Chinese mission, _very
honestly_ told their converts, that _Tien_ was the God of the
Christians, and that the label of Confucius was the term by which they
expressed His divine majesty. But, after a long and severe scrutiny at
the court of Rome, Tien was found to signify nothing more than
_heavenly_ or _universal matter_, and the Jesuits of China were ordered
to renounce this heresy. Among all the sects who worship different idols
in China, there is only one which has any tolerable idea of the
immortality of the soul; and among these, says Leland, Christianity at
present obtains some footing. But the most interesting particular of
China yet remains to be mentioned. Conscious of the obvious tendency,
Voltaire and others have triumphed in the great antiquity of the
Chinese, and in the distant period they ascribe to the creation. But the
bubble cannot bear the touch. If some Chinese accounts fix the era of
creation 40000 years ago, others are contented with no less than 884953.
But who knows not that every nation has its Geoffry of Monmouth? And we
have already observed the legends which took their rise from the Annus
Magnus of the Chaldean and Egyptian astronomers, an apparent revolution
of the stars, which in reality has no existence. To the fanciful who
held this Annus Magnus, it seemed hard to suppose that our world was in
its first revolution of the great year, and to suppose that many were
past was easy. And, that this was the case, we have absolute proof in
the doctrines of the Brahmins, who, though they talk of hundreds of
thousands of years which are past, yet confess, that this, the fourth
world, has not yet attained its 6000th year. And much within this
compass are all the credible proofs of Chinese antiquity comprehended.
To three heads all three proofs are reduceable--their form of
government, which, till the conquest of the Tartars in 1644, bore the
marks of the highest antiquity; their astronomical observations; and
their history.
Simply and purely patriarchal, every father was the magistrate in his
own family; and the emperor, who acted by his substitutes, the
Mandarins, was venerated and obeyed as the father of all. The most
passive submission to authority thus branched out was inculcated by
Confucius, and their other philosophers, as the greatest duty of
morality. But, if there is an age in sacred or profane history where the
manners of mankind are thus delineated, no superior antiquity is proved
by the form of Chinese government. Their ignorance of the very ancient
art of ingrafting fruit-trees, and the state of their language (like the
Hebrew in its paucity of words), a paucity characteristic of the ages
when the ideas of men required few syllables to clothe them, prove
nothing farther than the early separation of the Chinese colony{*} from
the rest of mankind; nothing farther, except that they have continued
till very lately without any material intercourse with the other nations
of the world.
{*} The Chinese colony! Yes, let philosophy smile; let her talk of the
different species of men which are found in every country; let her brand
as absurd the opinion of Montesquieu, which derives all the human race
from one family. Let her enjoy her triumph. Peace to her insolence,
peace to her dreams and her reveries. But let common sense be contented
with the demonstration (See Whiston, Bentley, etc. ) that a creation in
every country is not wanted, and that one family is sufficient in every
respect for the purpose. If philosophy will talk of black and white men
as different in species, let common sense ask her for a demonstration,
that climate and manner of life cannot produce this difference; and let
her add, that there is the strongest presumptive experimental proof that
the difference thus happens. If philosophy draw her inferences from the
different passions of different tribes; let common sense reply, that
stripped of every accident of brutalization and urbanity, the human mind
in all its faculties, all its motives, hopes and fears, is most
wonderfully the same in every age and country. If philosophy talk of the
impossibility of peopling distant islands and continents from one
family, let common sense tell her to read Bryant's Mythology. If
philosophy asserts that the Kelts wherever they came found aborigines,
let common sense reply, there were tyrants enough almost 2000 years
before their emigrations, to drive the wretched survivors of slaughtered
hosts to the remotest wilds. She may also add, that many islands have
been found which bore not one trace of mankind, and that even Otaheite
bears the evident marks of receiving its inhabitants from a shipwreck,
its only animals being the hog, the dog, and the rat. In a word, let
common sense say to philosophy, "I open my egg with a pen-knife, but you
open yours with the blow of a sledge hammer. "
A continued succession of astronomical observations, for 4000 years, was
claimed by the Chinese, when they were first visited by the Europeans.
Voltaire, that _son of truth_, has often with great triumph mentioned
the indubitable proofs of Chinese antiquity; but at these times he must
have received his information from the same dream which told him that
Camoens accompanied his friend GAMA in the voyage which discovered the
East Indies. If Voltaire and his disciples will talk of Chinese
astronomy, and the 4000 years antiquity of its perfection, let them
enjoy every consequence which may possibly result from it. But let them
allow the same liberty to others. Let them allow others to draw _their_
inferences from a few stubborn facts, facts which demonstrate the
ignorance of the Chinese in astronomy. The earth, they imagined, was a
great plain, of which their country was the midst; and so ignorant were
they of the cause of eclipses, that they believed the sun and moon were
assaulted, and in danger of being devoured by a huge dragon. The stars
were considered as the directors of human affairs, and thus their
boasted astronomy ends in that silly imposition, judicial astrology.
Though they had made some observations on the revolutions of the
planets, and though in the emperor's palace there was an observatory,
the first apparatus of proper instruments ever known in China was
introduced by Father Verbiest. After this it need scarcely be added,
that their astronomical observations which pretend an antiquity of 4000
years, are as false as a Welch genealogy, and that the Chinese
themselves, when instructed by the Jesuits, were obliged to own that
their calculations were erroneous and impossible. The great credit and
admiration which their astronomical and mathematical knowledge procured
to the Jesuits, afford an indubitable confirmation of these facts.
Ridiculous as their astronomical, are their historical antiquities.
After all Voltaire has said of it, the oldest date to which their
history pretends is not much above 4000 years. During this period 236
kings have reigned, of 22 different families. The first king reigned 100
years, then we have the names of some others, but without any detail of
actions, or that concatenation of events which distinguishes authentic
history. That mark of truth does not begin to appear for upwards of 2000
years of the Chinese legends. Little more than the names of kings, and
these often interrupted with wide chasms, compose all the annals of
China, till about the period of the Christian era. Something like a
history then commences, but that is again interrupted by a wide chasm,
which the Chinese know not how to fill up otherwise, than by asserting
that a century or two elapsed in the time, and that at such a period a
new family mounted the throne. Such is the history of China, full
brother in every family feature to those Monkish tales, which sent a
daughter of Pharoah to be queen of Scotland, which sent Brutus to
England, and a grandson of Noah to teach school among the mountains in
Wales.
[662] _Immense the northern wastes their horrors spread. _--Tartary,
Siberia, Samoyada, Kamtchatka, etc. A short account of the Grand Lama of
Thibet Tartary shall complete our view of the superstitions of the East.
While the other pagans of Asia worship the most ugly monstrous idols,
the Tartars of Thibet adore a real living god. He sits cross-legged on
his throne, in the great temple, adorned with gold and diamonds. He
never speaks, but sometimes elevates his hand in token that he approves
of the prayers of his worshippers. He is a ruddy well-looking young man,
about 25 or 27, and is the most miserable wretch on earth, being the
mere puppet of his priests, who dispatch him whenever age or sickness
make any alteration in his features; and another, instructed to act his
part, is put in his place. Princes of very distant provinces send
tribute to this deity and implore his blessing, and, as Voltaire has
merrily told us, think themselves secure of benediction if favoured with
something from his godship, esteemed more sacred than the hallowed
cow-dung of the Brahmins.
[663] _How bright a silver mine. _--By this beautiful metaphor (omitted
by Castera) Camoens alludes to the great success, which in his time
attended the Jesuit missionaries in Japan. James I. sent an embassy to
the sovereign, and opened a trade with this country, but it was soon
suffered to decline. The Dutch are the only Europeans who now traffic
with the Japanese, which it is said they obtain by trampling on the
cross and by abjuring the Christian name. In religion the Japanese are
much the same as their neighbours of China. And in the frequency of
self-murder, says Voltaire, they vie with their brother islanders of
England.
[664] _The ground they touch not. _--These are commonly called the birds
of Paradise. It was the old erroneous opinion that they always soared in
the air, and that the female hatched her young on the back of the male.
Their feathers bear a mixture of the most beautiful azure, purple, and
golden colours, which have a fine effect in the rays of the sun.
[665] _From hence the pilgrim brings the wondrous tale. _--Streams of
this kind are common in many countries. Castera attributes this quality
to the excessive coldness of the waters, but this is a mistake. The
waters of some springs are impregnated with sparry particles, which
adhering to the herbage, or the clay, on the banks of their channel,
harden into stone, and incrust the original retainers.
[666] _Here from the trees the gum. _--Benzoin, a species of
frankincense. The oil mentioned in the next line, is that called the
rock oil, petroleum, a black fetid mineral oil, good for bruises and
sprains.
[667] _Wide forests there beneath Maldivia's tide. _--A sea plant,
resembling the palm, grows in great abundance in the bays about the
Maldivian islands. The boughs rise to the top of the water, and bear a
kind of apple, called the coco of Maldivia, which is esteemed an
antidote against poison.
[668] _The tread of sainted footstep. _--The imprint of a human foot is
found on the high mountain, called the Pic of Adam. Legendary tradition
says, that Adam, after he was expelled from Paradise, did penance 300
years on this hill, on which he left the print of his footstep. This
tale seems to be Jewish, or Mohammedan; for the natives, according to
Captain Knox (who was twenty years a captive in Ceylon), pretend the
impression was made by the god Budha, when he ascended to heaven, after
having, for the salvation of mankind, appeared on the earth. His priests
beg charity for the sake of Budha, whose worship they perform among
groves of the Bogahah-tree, under which, when on earth, they say he
usually sat and taught.
[669] _And lo, the Island of the Moon. _--Madagascar is thus named by the
natives.
[670] The kingfishers.
[671] _Now to the West, by thee, great chief, is given. _--The sublimity
of this eulogy on the expedition of the Lusiad has been already
observed. What follows is a natural completion of the whole; and, the
digressive exclamation at the end excepted, is exactly similar to the
manner in which Homer has concluded the Iliad.
[672] _Near either pole. _--We are now presented with a beautiful view of
the American world. Columbus discovered the West Indies before, but not
the continent till 1498--the year after GAMA sailed from Lisbon.
[673] _The first bold hero. _--Cabral, the first after GAMA who sailed to
India, was driven by tempest to the Brazils, a proof that more ancient
voyagers might have met with the same fate.
He named the country Santa
Cruz, or Holy Cross; it was afterwards named Brazil, from the colour of
the wood with which it abounds. It is one of the finest countries in the
new world.
[674] _To match thy deeds shall Magalhaens aspire. _--Camoens, though he
boasts of the actions of Magalhaens as an honour to Portugal, yet
condemns his defection to the King of Spain, and calls him--
_O Magalhaens, no feito com verdade
Portuguez, porem nao na lealdade. _
"In deeds truly a Portuguese, but not in loyalty. " And others have
bestowed upon him the name of traitor, but perhaps undeservedly. Justice
to the name of this great man requires an examination of the charge. Ere
he entered into the service of the King of Spain by a solemn act, he
unnaturalized himself. Osorius is very severe against this unavailing
rite, and argues that no injury which a prince may possibly give, can
authorize a subject to act the part of a traitor against his native
country. This is certainly true, but it is not strictly applicable to
the case of Magalhaens. Many eminent services performed in Africa and
India entitled him to a certain allowance, which, though inconsiderable
in itself, was esteemed as the reward of distinguished merit, and
therefore highly valued. For this Magalhaens petitioned in vain. He
found, says Faria, that the malicious accusations of some men had more
weight with his sovereign than all his services. After this unworthy
repulse, what patronage at the Court of Lisbon could he hope? And though
no injury can vindicate the man who draws his sword against his native
country, yet no moral duty requires that he who has some important
discovery in meditation should stifle his design, if uncountenanced by
his native prince. It has been alleged, that he embroiled his country in
disputes with Spain. But neither is this strictly applicable to the
neglected Magalhaens. The courts of Spain and Portugal had solemnly
settled the limits within which they were to make discoveries and
settlements, and within these did Magalhaens and the court of Spain
propose that his discoveries should terminate. And allowing that his
calculations might mislead him beyond the bounds prescribed to the
Spaniards, still his apology is clear, for it would have been injurious
to each court, had he supposed that the faith of the boundary treaty
would be trampled upon by either power. If it is said that he
aggrandized the enemies of his country, the Spaniards, and introduced
them to a dangerous rivalship with the Portuguese settlements; let the
sentence of Faria on this subject be remembered: "Let princes beware,"
says he, "how by neglect or injustice they force into desperate actions
the men who have merited rewards. "
In the end of the 15th and beginning of the 16th centuries, the spirit
of discovery broke forth in its greatest vigour. The East and the West
had been visited by GAMA and Columbus; and the bold idea of sailing to
the East by the West was revived by Magalhaens. Revived, for misled by
Strabo and Pliny, who place India near to the west of Spain, Columbus
expecting to find the India of the ancients when he landed on
Hispaniola, thought he had discovered the Ophir of Solomon. And hence
the name of Indies was given to that and the neighbouring islands.
Though America and the Moluccas were now found to be at a great
distance, the genius of Magalhaens still suggested the possibility of a
western passage. And accordingly, possessed of his great design, and
neglected with contempt at home, he offered his service to the court of
Spain, and was accepted. With five ships and 250 men he sailed from
Spain in September, 1519, and after many difficulties, occasioned by
mutiny and the extreme cold, he entered the great Pacific Ocean or South
Seas by those straits which bear his Spanish name Magellan. From these
straits, in the 52-1/2 degree of southern latitude, he traversed that
great ocean, till in the 10th degree of north latitude he landed on the
island of Subo or Marten. The king of this country was then at war with
a neighbouring prince, and Magalhaens, on condition of his conversion to
Christianity, became his auxiliary. In two battles the Spaniards were
victorious, but in the third, Magalhaens, together with one Martinho, a
judicial astrologer, whom he usually consulted, was unfortunately
killed. Chagrined with the disappointment of promised victory, the new
baptised king of Subo made peace with his enemies, and having invited to
an entertainment the Spaniards on shore, he treacherously poisoned them
all. The wretched remains of the fleet arrived at the Portuguese
settlements in the isles of Banda and Ternate, where they were received,
says Faria, as friends, and not as intruding strangers; a proof that the
boundary treaty was esteemed sufficiently sacred. Several of the
adventurers were sent to India, and from thence to Spain, in Portuguese
ships, one ship only being in a condition to return to Europe by the
Cape of Good Hope. This vessel, named the _Victoria_, however, had the
honour to be the first which ever surrounded the globe; an honour by
some ignorantly attributed to the ship of Sir Francis Drake. Thus
unhappily ended, says Osorius, the expedition of Magalhaens. But the
good bishop was mistaken, for a few years after he wrote, and somewhat
upwards of fifty after the return of the _Victoria_, Philip II. of Spain
availed himself of the discoveries of Magalhaens. And the navigation of
the South Seas between Spanish America and the Asian Archipelago, at
this day forms the basis of the power of Spain: a basis, however, which
is at the mercy of Great Britain, while her ministers are wise enough to
preserve her great naval superiority. A Gibraltar in the South Seas is
only wanting. But when this is mentioned, who can withhold his eyes from
the isthmus of Darien--the rendezvous appointed by nature for the fleets
which may one day give law to the Pacific and Atlantic Oceans: a
settlement which to-day might have owned subjection to Great Britain, if
justice and honour had always presided in the cabinet of William the
Third?
[675] _A land of giants. _--The Patagonians. Various are the fables of
navigators concerning these people. The Spaniards who went with
Magalhaens affirmed they were about ten feet in height, since which
voyage they have risen and fallen in their stature, according to the
different humours of our sea wits.
[676] _The goddess spake. _--We are now come to the conclusion of the
fiction of the island of Venus, a fiction which is divided into three
principal parts. In each of these the poetical merit is obvious, nor
need we fear to assert, that the happiness of our author, in uniting all
these parts together in one great episode, would have excited the
admiration of Longinus. The heroes of the Lusiad receive their reward in
the Island of Love. They are led to the palace of Thetis, where, during
a divine feast, they hear the glorious victories and conquests of the
heroes who are to succeed them in their Indian expedition, sung by a
siren; and the face of the globe itself, described by the goddess,
discovers the universe, and particularly the extent of the eastern
world, now given to Europe by the success of GAMA. Neither in grandeur,
nor in happiness of completion, may the AEneid or Odyssey be mentioned in
comparison. The Iliad alone, in epic conduet (as already observed) bears
a strong resemblance. But however great in other views of poetical
merit, the games at the funeral of Patroclus, and the redemption of the
body of Hector, considered as the interesting conclusion of a great
whole, can never in propriety and grandeur be brought into competition
with the admirable episode which concludes the poem on the discovery of
India.
Soon after the appearance of the Lusiad, the language of Spain was also
enriched with an heroic poem, the author of which has often imitated the
Portuguese poet, particularly in the fiction of the globe of the world,
which is shown to GAMA. In the _Araucana_, a globe, surrounded with a
radiant sphere, is also miraculously supported in the air; and on this
an enchanter shows to the Spaniards the extent of their dominions in the
new world. But Don Alonzo d'Arcilla is in this, as in every other part
of his poem, greatly inferior to the poetical spirit of Camoens. Milton,
whose poetical conduct in concluding the action of his Paradise Lost, as
already pointed out, seems formed upon the Lusiad, appears to have had
this passage particularly in his eye. For, though the machinery of a
visionary sphere was rather improper for the situation of his
personages, he has, nevertheless, though at the expense of an impossible
supposition, given Adam a view of the terrestrial globe. Michael sets
the father of mankind on a mountain--
"From whose top
The hemisphere of earth in clearest ken
Stretch'd out to th' amplest reach of prospect lay. . . .
His eye might there command wherever stood
City of old or modern fame, the seat
Of mightiest empire, from the destin'd walls
Of Cambalu . . .
On Europe thence and where Rome was to sway
The world. "
And even the mention of America seems copied by Milton:--
"In spirit perhaps he also saw
Rich Mexico, the seat of Montezume,
And Cusco in Peru, the richer seat
Of Atabalipa, and yet unspoil'd
Guiana, whose great city Geryon's sons
Call El Dorado. "
It must also be owned by the warmest admirer of the Paradise Lost, that
the description of America in Camoens--
"Vedes a grande terra, que contina
Vai de Calisto ao sen contrario polo--
To farthest north that world enormous bends,
And cold beneath the southern pole-star ends,"
conveys a bolder and a grander idea than all the names enumerated by
Milton.
Some short account of the writers whose authorities have been adduced in
the course of these notes may not now be improper. Fernando Lopez de
Castagneda went to India on purpose to do honour to his countrymen, by
enabling himself to record their actions and conquests in the East. As
he was one of the first writers on that subject, his geography is often
imperfect. This defect is remedied in the writings of John de Barros,
who was particularly attentive to this head. But the two most eminent,
as well as fullest, writers on the transaction of the Portuguese in the
East, are Manuel de Faria y Sousa, knight of the Order of Christ, and
Hieronimus Osorius, bishop of Sylves. Faria, who wrote in Spanish, was a
laborious inquirer, and is very full and circumstantial. With honest
indignation he rebukes the rapine of commanders and the errors and
unworthy resentments of kings. But he is often so drily particular, that
he may rather be called a journalist than an historian. And by this
uninteresting minuteness, his style, for the greatest part, is rendered
inelegant. The Bishop of Sylves, however, claims a different character.
His Latin is elegant, and his manly and sentimental manner entitles him
to the name of historian, even where a Livy or a Tacitus are mentioned.
But a sentence from himself, unexpected in a father of the communion of
Rome, will characterize the liberality of his mind. Talking of the edict
of King Emmanuel, which compelled the Jews to embrace Christianity under
severe persecution: "Nec ex lege, nec ex religione factum . . . tibi
assumas," says he, "ut libertatem voluntatis impedias, et vincula
mentibus effrenatis injicias? At id neque fleri potest, neque Christi
sanctissimum numen approbat. Voluntarium enim sacrificium non vi malo
coactum ab hominibus expetit: neque vim mentibus inferri, sed voluntates
ad studium verae religionis allici et invitari jubet. "
It is said, in the preface to Osorius, that his writings were highly
esteemed by Queen Mary of England, wife of Philip II. What a pity is it,
that this manly indignation of the good bishop against the impiety of
religious persecution, made no impression on the mind of that bigoted
princess!
[677] _And the wide East is doom'd to Lusian sway. _--Thus, in all the
force of ancient simplicity, and the true sublime, ends the poem of
Camoens. What follows is one of those exuberances we have already
endeavoured to defend in our author, nor in the strictest sense is this
concluding one without propriety. A part of the proposition of the poem
is artfully addressed to King Sebastian, and he is now called upon in an
address (which is an artful second part to the former), to behold and
preserve the glories of his throne.
[678] _And John's bold path and Pedro's course pursue. _--John I. and
Pedro the Just, two of the greatest of the Portuguese monarchs.
[679] _Reviv'd, unenvied. _--Thus imitated, or rather translated into
Italian by Guarini:--
"Con si sublime stil' forse cantato
Havrei del mio Signor l'armi e l'honori,
Ch' or non havria de la Meonia tromba
Da invidiar Achille. "
Similarity of condition, we have already observed, produced similarity
of complaint and sentiment in Spenser and Camoens. Each was unworthily
neglected by the grandees of his age, yet both their names will live,
when the remembrance of the courtiers who spurned them shall _sink
beneath their mountain tombs_. These beautiful stanzas from Phinehas
Fletcher on the memory of Spenser, may also serve as an epitaph for
Camoens. The unworthy neglect, which was the lot of the Portuguese bard,
but too well appropriates to him the elegy of Spenser. And every reader
of taste, who has perused the Lusiad, will think of the Cardinal
Henrico, and feel the indignation of these manly lines:--
"Witness our Colin{*}, whom tho' all the Graces
And all the Muses nurst; whose well-taught song
Parnassus' self and Glorian{**} embraces,
And all the learn'd and all the shepherds throng;
Yet all his hopes were crost, all suits denied;
Discouraged, scorn'd, his writings vilified:
Poorly (poor man) he liv'd; poorly (poor man) he died.
"And had not that great hart (whose honoured head{***}
All lies full low) pitied thy woful plight,
There hadst thou lien unwept, unburied,
Unblest, nor graced with any common rite;
Yet shalt thou live, when thy great foe{****} shall sink
Beneath his mountain tombe, whose fame shall stink;
And time his blacker name shall blurre with blackest ink. "
{*} Colin Clout, Spenser.
{**} Glorian, Elizabeth in the Faerie Queen.
{***} The Earl of Essex.
{****} Lord Burleigh.
[680] Achilles, son of Peleus.
End of the Project Gutenberg EBook of The Lusiad, by Luis de Camoes
*** END OF THIS PROJECT GUTENBERG EBOOK THE LUSIAD ***
***** This file should be named 32528-0. txt or 32528-0. zip *****
This and all associated files of various formats will be found in:
http://www. gutenberg. org/3/2/5/2/32528/
Produced by Chuck Greif and the Online Distributed
Proofreading Team at http://www. pgdp. net (This book was
produced from scanned images of public domain material
from the Google Print project. )
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you! ) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://gutenberg. org/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1. A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1. E. 8.
1. B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1. C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1. E below.
1. C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
1. D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1. E. Unless you have removed all references to Project Gutenberg:
1. E. 1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www. gutenberg. org
1. E. 2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1. E. 1
through 1. E. 7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1. E. 8 or
1. E. 9.
1. E. 3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1. E. 1 through 1. E. 7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1. E. 4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1. E. 5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1. E. 1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1. E. 6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.
